Bible Commentaries

Holy brethren (αδελποι αγιοι — adelphoi hagioi). Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1.

Partakers (μετοχοι — metochoi). See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T.

Of a heavenly calling (κλησεως επουρανιου — klēseōs epouraniou). Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.

Consider (κατανοησατε — katanoēsate). First aorist active imperative of κατανοεω — katanoeō old compound verb (κατα νους — kata Ιησουν — nous), to put the mind down on a thing, to fix the mind on as in Matthew 7:3; Luke 12:24.

Even Jesus (τον αποστολον και αρχιερεα της ομολογιας ημων — Iēsoun). No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride.

The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess.

Who was faithful (πιστον οντα — piston onta). Present active participle with predicate accusative agreeing with Ιησουν — Iēsoun “as being faithful.”

That appointed him (τωι ποιησαντι αυτον — tōi poiēsanti auton). See 1 Samuel 12:6. Dative case of the articular participle (aorist active) of ποιεω — poieō and the reference is to God. Note πιστος — pistos as in Hebrews 2:17.

As also was Moses (ως και Μωυσης — hōs kai Mōusēs). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful “in all his house” (εν ολωι τωι οικωι αυτου — en holōi tōi oikōi autou), an allusion to Numbers 12:7 (εαν ολωι τωι οικωι μου — ean holōi tōi oikōi mou) about Moses. The “his” is God‘s. The use of οικος — oikos for the people (family) of God, not the building, but the group (1 Timothy 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skillful.

Hath been counted worthy of more glory than Moses (πλειονος δοχης παρα Μωυσην ηχιωται — pleionos doxēs para Mōusēn ēxiōtai). Perfect passive indicative of αχιοω — axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης — Doxēs in genitive case after ηχιωται — ēxiōtai For παρα — para after the comparative πλειονος — pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7.

By so much as (κατ οσον — kath' hoson). A proportionate measurement (common use of κατα — kata and the quantitative relative οσος — hosos).

Than the house (του οικου — tou oikou). Ablative case of comparison after πλειονα — pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder (ο κατασκευασας — ho kataskeuasas first aorist active participle of κατασκευαζω — kataskeuazō to found or build). But it is God‘s house as αυτου — autou means (Hebrews 3:2, Hebrews 3:5) and ου — hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God.

Is God (τεος — theos). God is the Creator of all things and so of his “house” which his Son, Jesus Christ, founded and supervises.

And Moses (και Μωυσης μεν — kai Mōusēs men). “Now Moses indeed on his part” (μεν — men contrasted with δε — de).

In (εν — en). Moses was in “God‘s house” “as a servant” (ως τεραπων — hōs therapōn). Old word, in lxx, only here in N.T. and quoted from Numbers 12:7. Kin to the verb τεραπευω — therapeuō to serve, to heal, and τεραπεια — therapeia service (Luke 9:11) and a group of servants (Luke 12:42).

For a testimony of those things which were afterward to be spoken (εις μαρτυριον των λαλητησομενων — eis marturion tōn lalēthēsomenōn). Objective genitive of the articular future passive participle of λαλεω — laleō It is not certain what it means whether the “testimony” (μαρτυριον — marturion) is to Moses or to God and whether it points on to Christ. In Hebrews 9:9 see παραβολη — parabolē applied to the old dispensation as a symbol pointing to Christ and Christianity.

But Christ (Χριστος δε — Christos de). In contrast with Moses (μεν — men in Hebrews 3:5).

As a son (ως υιος — hōs huios). Instead of a τεραπων — therapōn (servant).

Over his house (επι τον οικον αυτου — epi ton oikon autou). The difference between επι — epi and εν — en added to that between υιος — huios and τεραπων — therapōn It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking “blasphemous words against Moses and God” (putting Moses on a par with God).

Whose house are we (ου οικος εσμεν ημεις — hou oikos esmen hēmeis). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

If we hold fast (εαν κατασχωμεν — ean kataschōmen). Condition of third class with εαν — ean and second aorist (effective) active subjunctive of κατεχω — katechō This note of contingency and doubt runs all through the Epistle. We are God‘s house if we do not play the traitor and desert.

Boldness (παρρησιαν — parrēsian) and glorying (και καυχημα — kai kauchēma) some had lost. The author makes no effort to reconcile this warning with God‘s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρι τελους βεβαιαν — mechri telous bebaian (firm unto the end), but it is clearly genuine in Hebrews 3:14. He pleads for intelligent confidence.

Wherefore (διο — dio). Probably this inferential conjunction (δια ο — dia μη σκληρυνητε — ho because of which) goes with βλεπετε — mē sklērunēte (harden not) in Hebrews 3:8 rather than with κατως λεγει το πνευμα το αγιον — blepete (take heed) in Hebrews 3:12 unless the long quotation be considered a parenthesis. The long quotation in Hebrews 3:7-11 is from Psalm 95:7-11. After the quotation the author has “three movements” (Moffatt) in his discussion of the passage as applied to the Jewish Christians (Hebrews 3:12-19; Hebrews 4:1-10; Hebrews 4:11-13). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power.

As the Holy Ghost saith (εαν ακουσητε — kathōs legei to pneuma to hagion). Just this phrase nowhere else in the N.T., except Acts 21:11 (Agabus), though practically the same idea in Hebrews 9:8; Hebrews 10:15. In 1 Timothy 4:1 the adjective “Holy” is wanting as in Rev 2; 3. But the writer quotes this Psalm as the Word of God and in Hebrews 4:7 attributes it to David.

If ye shall hear (εαν — ean akousēte). Condition of third class with ακουω — ean and first aorist active subjunctive of akouō f0).

Harden not (μη σκληρυνητε — mē sklērunēte). Prohibition with μη — mē and first aorist (ingressive) active subjunctive of σκληρυνω — sklērunō late verb from σκληρος — sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18.

As in the provocation (ως ην τωι παραπικρασμωι — hōs ēn tōi parapikrasmōi). Late compound from παραπικραινω — parapikrainō late verb to embitter (παρα πικρος — para πικραινω — pikros), found only in lxx and here and Hebrews 3:15. It means embitterment, exasperation. For the simple verb κατα την ημεραν — pikrainō to make bitter, see Colossians 3:19. The reference is to Meribah (Exodus 17:1-7).

Like as in the day (του πειρασμου — kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23.

Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim.

Wherewith (ου — hou). Literally, “where” (the wilderness) as in Deuteronomy 8:15.

Tempted me by proving me (επειρασαν εν δοκιμασιαι — epeirasan en dokimasiāi). No word for “me.” The Israelites “tested” God “in putting to the proof” (only N.T. use of this word from δοκιμαζω — dokimazō and this from the lxx). They were not content with God‘s promise, but demanded objective proof (εργα — erga deeds) of God.

And saw (και ειδον — kai eidon). “And yet saw.”

Wherefore (διο — dio). Not in the lxx, but it makes clear the argument in the Psalm.

I was displeased (προσωχτισα — prosōchthisa). First aorist active of προσοχτιζω — prosochthizō late compound for extreme anger and disgust. In N.T. only here and Hebrews 3:17.

Err (πλανωνται — planōntai). Present middle indicative of πλαναω — planaō to wander astray, common verb.

They did not know (ουκ εγνωσαν — ouk egnōsan). In spite of God‘s works (εργα — erga) and loving patience the Israelites failed to understand God‘s ways with them. Are we any better? They “cared not to take my road” (Moffatt).

As I sware (ως ωμοσα — hōs ōmosa). “Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω — omnuō old verb for solemn oath (Hebrews 6:13).

They shall not enter (ει εισελευσονται — ei eiseleusontai). Future middle of εισερχομαι — eiserchomai with ει — ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου — im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024).

Into my rest (καταπαυω — eis tēn katapausin mou). Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells.

Take heed (βλεπετε — blepete). Present active imperative as in Philemon 3:2 (three times) of βλεπω — blepō in place of the more usual ορατε — horate Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalm 95:1-11.

Lest haply there shall be (μη ποτε εσται — mē pote estai). Negative purpose with μη ποτε — mē pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 μη τις εσται — mē tis estai as in Hebrews 12:25; μη — mē occurs with the aorist subjunctive, and μη ποτε — mē pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39).

In any one of you (εν τινι υμων — en tini humōn). The application is personal and pointed.

An evil heart of unbelief (καρδια πονηρα απιστιας — kardia ponēra apistias). A remarkable combination.

Heart (καρδια — kardia) is common in the lxx (about 1,000 times), but “evil heart” only twice in the O.T. (Jeremiah 16:12; Jeremiah 18:12). Απιστιας — Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.

In falling away from the living God (εν τωι αποστηναι απο τεου ζωντος — en tōi apostēnai apo theou zōntos). “In the falling away” (locative case with εν — en of the second aorist active (intransitive) infinitive of απιστημι — aphistēmi to stand off from, to step aside from (απο — apo with the ablative case τεου — theou) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols). “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Ezekiel 20:8 for this use of the verb.

So long as it is called today (αχρις ου το σημερον καλειται — achris hou to sēmeron kaleitai). The only instance in the N.T. of this conjunction (αχρι — achri or αχρις — achris or αχρις ου — achris hou etc.) with the present indicative in the sense of “so long as” or “while” like εως — heōs Elsewhere it means “until” and with either the aorist indicative (Acts 7:18), the future (Revelation 17:17), or the aorist subjunctive (Revelation 7:3).

Lest any one of you be hardened (ινα μη σκληρυντηι τις εχ υμων — hina mē sklērunthēi tis ex humōn). Negative purpose clause with ινα μη — hina mē (that not) and the first aorist passive subjunctive of σκληρυνω — sklērunō the vivid verb from Hebrews 3:8.

By the deceitfulness of sin (απατηι της αμαρτιας — apatēi tēs hamartias). Instrumental case απατηι — apatēi (trick, fraud) as is always the case with sin (Romans 7:11; 2 Thessalonians 2:10). Apostasy (Hebrews 12:4) is their peril and it is a trick of sin.

For we are become partakers of Christ (μετοχοι γαρ του Χριστου γεγοναμεν — metochoi gar tou Christou gegonamen). Second perfect active of γινομαι — ginomai “we have become,” not the equivalent of εσμεν — esmen (are). For μετοχοι — metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence (γαρ — gar for) should not be tricked into apostasy.

If we hold fast (εαν περ κατασχωμεν — ean per kataschōmen). The same condition as in Hebrews 3:6 with περ — per (indeed, forsooth) added to εαν — ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end.

The beginning of our confidence (την αρχην της υποστασεως — tēn archēn tēs hupostaseōs). For υποστασις — hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?

While it is said (εν τωι λεγεσται — en tōi legesthai). Locative case with εν — en of the articular present passive infinitive of λεγω — legō “in the being said.” Thus the author (cf. same phrase in Psalm 42:4) introduces the repeated quotation from Hebrews 3:7, Hebrews 3:8. Probably it is to be connected with κατασχωμεν — kataschōmen though it can be joined with παρακαλειτε — parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis).

Who (Τινες — Tines). Clearly interrogative, not indefinite (some).

Did provoke (παρεπικραναν — parepikranan). First aorist active indicative of παραπικρινω — parapikrinō apparently coined by the lxx like παραπικρασμος — parapikrasmos (Hebrews 3:15) to which it points, exasperating the anger of God.

Nay, did not all (αλλ ου παντες — all' ou pantes). “A favourite device of the diatribe style” (Moffatt), answering one rhetorical question with another (Luke 17:8) as in Hebrews 3:17, Hebrews 3:18, There was a faithful minority mentioned by Paul (1 Corinthians 10:7.).

With them that sinned (τοις αμαρτησασιν — tois hamartēsasin). Dative masculine plural after προσωχτισεν — prosōchthisen (cf. Hebrews 3:10) of the articular first aorist active participle of αμαρτανω — hamartanō (αμαρτησας — hamartēsas not αμαρτων — hamartōn).

Carcases (κωλα — kōla). Old word for members of the body like the feet, in lxx a dead body (Num 14:29), here only in N.T.

That they should not enter (μη εισελευσεσται — mē eiseleusesthai). Negative μη — mē (cf. ει — ei in Hebrews 3:11) and the future middle infinitive in indirect discourse.

To them that were disobedient (τοις απειτησασιν — tois apeithēsasin). Dative masculine plural of the articular first aorist active participle of απειτεω — apeitheō active disobedience with which compare απιστιας — apistias in Hebrews 3:12, Hebrews 3:19.

And we see (και βλεπομεν — kai blepomen). Triumphant conclusion of the exegesis of Psalm 95:1-11. “So we see.”