Hebrews 3:1-2
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [or made] Him, as also Moses [was faithful] in all His house.
Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, as also Moses in all His house
: nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. Who was faithful,
he says, to Him that made Him
— made [Him] what? Apostle and High Priest.
He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.
As also Moses in all His house,
that is, either among the people, or in the temple. But here he uses the expression in His house,
just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by house
he means the people, he added, whose house we are
Hebrews 3:6; that is, we are in His creation. Then [comes] the superiority.
Hebrews 3:3-4
For this man was counted worthy of more glory than Moses,
(Again [he is speaking] of the Flesh), inasmuch as he who has built [the house] has more honor than the house
; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him [is] God. Moses he means. And see how he covertly shows the superiority. Faithful,
he says, in all His house,
being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say the artificer has more honor than his works,
but he that has built the house, than the house.
Hebrews 3:4 But He that built all things is God.
You see that he is speaking not about the temple but about the whole people.
Hebrews 3:5
And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken.
See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. Hebrews 3:6 But Christ as a Son over His own house.
Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant.
Whose
[i.e.] God's house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
Here again he encourages them to press forward nobly, and not to fall: for we shall be the house
of God (he says), as Moses was, if we hold fist our confidence and our rejoicing firm unto the end.
He however (he would say) that is distressed in his trials, and who falls, does not glory: he that is ashamed, he that hides himself, has no confidence, he that is perplexed does not glory.
And then he also commends them, saying, if we hold fast the confidence and the rejoicing of the hope firm unto the end,
implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm in full assurance of faith,
without being shaken by their trials.
5. And be not astonished, that the [words] Himself being tempted
Hebrews 2:18 are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, The Lord looked down from heaven, and beheld all the sons of men
Psalm 14:2, that is, accurately acquainted Himself with all things; and again, I will go down, and see whether they do altogether according to the cry of them
Genesis 18:21; and again, God cannot endure the evil ways of men
Genesis 6:5?, the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.
Whence holy brethren
(he says whence
instead of for this cause
), partakers of an heavenly calling
— (seek nothing here, if you have been called yonder— yonder is the reward, yonder the recompense. What then?) Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house.
(What is who was faithful to Him that appointed Him?
it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, as also Moses in all His house
) that is, know who your High Priest is, and what He is, and you will need no other consolation nor encouragement. Now he calls Him Apostle,
on account of His having been sent,
and high priest of our profession,
that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.
For a testimony of those things which shall be spoken.
What do you mean? Does God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, Hear, O heaven, and give ear, O earth, for the Lord has spoken
Isaiah 1:2 — and Hear ye ravines, foundations of the earth, for the Lord has a controversy with His people
Micah 6:2), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.
Hebrews 3:6
But Christ as a Son.
The one takes care of the property of others, but this One of His own. And the rejoicing of the hope.
Well said he of the hope.
For since the good things were all in hope, and yet we ought so to hold it fast,
as even now to glory as for things which had already come to pass: for this cause he says, the rejoicing of the hope.
And adds, let us hold it firm unto the end.
Romans 8:24 For by hope we are saved
; if therefore we are saved by hope,
and are waiting with patience
Romans 8:25, let us not be grieved at present things, nor seek now those that have been promised afterwards; For
(he says) hope which is seen is not hope.
For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.
6. Let us not then be troubled, let no man be troubled, when he sees the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.
Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teaches us when he says, For this cause many [are] weak and sickly among you, and many sleep.
1 Corinthians 11:30 And again, I have delivered such an one to Satan.
1 Corinthians 5:5 And the prophet says, for she has received of the Lord's hand her sins double
Isaiah 40:2; and again David, Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me
: and forgive Thou all my sins.
Psalm 25:19 And again another: O Lord, our God, give peace unto us; for You have rendered all things to us again.
Isaiah 26:12
These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, You received good things,
and Lazarus evil things.
Luke 16:25 What good things? For in this place by saying you receive,
and not thou had taken,
he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, Therefore he is comforted
here (for you see him pure from sins) and you are tormented.
Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty of sins.
7. Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, All Who will live godly in Christ Jesus, shall suffer persecution.
2 Timothy 3:12 No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contends with dust, with oil, with the heat of the sun's ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, So fight I, not as one that beats the air.
1 Corinthians 9:26 Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.
And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. There has no temptation taken you,
it is said, but such as is common to man.
1 Corinthians 10:13 Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when you find the things that concern godliness prosper as you desire. Why draw down needless dangers which bring no gain?
These things I say, because I wish you to observe the laws of Christ who commands us to pray that we enter not into temptation
Matthew 26:41, and commands us to take up the cross and follow
Him. Matthew 16:24 For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in your armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call you, go forth immediately, and make no account of your life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up your trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.
The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. Let us then pour out our own blood, when it is for Christ's sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and wherever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.
8. There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, We wrestle not against flesh and blood.
Ephesians 6:12 This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, Stand, having girded yourselves about.
Ephesians 6:14 Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down— great [too] is that of the lusts.
Therefore he begins at that point to arm the soldier of Christ: for stand,
says he, having your loins girt about,
and he added with truth.
Ephesians 6:14 Why with truth
? Because lust is a mockery and a lie: wherefore the prophet says, My loins are filled with mockings.
Psalm 38:7 The thing is not pleasure, but a shadow of pleasure. Having your loins,
he says, girt about with truth
; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for unjust anger
it is said, shall not be guiltless.
Sirach 1:22
Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast always quiet.
We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined— therefore he says, the helmet of salvation.
Ephesians 6:17 For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul— the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Hebrews 3:7-11
Wherefore, as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath they shall not enter into My rest.
1. Paul, having treated of hope, and having said that We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end
Hebrews 3:6; next shows that we ought to look forward with firmness, and he proves this from the Scriptures. But be attentive, because he has expressed this in a manner somewhat difficult and not readily to be comprehended. And therefore we must first make our own statements, and after we have briefly explained the whole argument, then make clear the words of the Epistle. For you will no longer need us, if you have understood the scope of the Apostle.
His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet; and what says he? Wherefore as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, they do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest.
He says that there are three
rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here.
And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, They shall not enter into My rest.
It remains therefore that it is this third.
2. But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea cf.Acts 7:36, and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies' spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, for God has brought us out there
(it is said) to slay us, with our children and wives.
cf. God therefore being angry that they had so quickly cast off the memory of what had been done, swore that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, Today, if you will hear His voice, harden not your hearts,
that you may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently [said this] as of some [future] rest. For if they had received their Rest (he says) why does He again say to them, Today if you will hear His voice harden not your hearts,
as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?
3. Next having set down the whole testimony (and this is, Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest
), he then adds:
Hebrews 3:12
Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.
For from hardness unbelief arises: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.
Therefore he says, Take heed lest there be in any of you an evil heart of unbelief in departing from the living God.
For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, Today
(he says) is ever,
so long as the world lasts.
Hebrews 3:13
4. Wherefore exhort ye one another daily, while it is called today.
That is, edify one another, raise yourselves up: lest the same things should befall you. Lest any one of you be hardened by the deceitfulness of sin.
Do you see that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, when it has come into a depth of evils, becomes contemptuous
Proverbs 18:3, and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For they said
(one says), The Lord shall not see, neither shall the God of Jacob regard.
Psalm 94:7 And again, Our lips are our own: who is Lord over us?
Psalm 12:4; and again Wherefore has the wicked man provoked God to wrath?
Psalm 10:13; and again, The fool has said in his heart, there is no God; they are corrupt and become abominable in their doings.
Psalm 14:1 There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate.
Psalm 36:1-2 Yea and Christ also says this same thing, Every one that does evil, hates the light and comes not to the light.
John 3:20
Hebrews 3:14
Then he adds Hebrews 3:14, For we have been made partakers of Christ.
What is this, We have been made partakers of Christ
? We partake of Him (he means); we were made One, we and He— since He is the Head and we the body, fellow-heirs and of the same body; we are one body, of His flesh and of His bones.
Ephesians 3:6; Romans 12:5; Ephesians 5:30
If we hold fast the beginning of our confidence [or, the principle of our subsistence ] steadfast unto the end.
What is the principle of our subsistence
? The faith by which we stand, and have been brought into being and were made to exist, as one may say.
Hebrews 3:16-4:2
5. Then he adds Hebrews 3:15, When it is said, Today if you hear His voice, harden not your hearts, as in the provocation.
This is a transposition, when it is said, Today if you hear His voice, harden not your hearts.
[It must be read thus:]
Hebrews 4:1-2 Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, Today if you hear His voice
(for Today
is at every time
).
Then [he adds] but the word of hearing did not profit them, as they were not mixed by faith with them that heard.
How did it not profit? Then wishing to alarm them, he shows the same thing by what he says:
Hebrews 3:16-19 For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swear He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief.
After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), Today if you hear His voice, harden not your hearts, as in the provocation.
Of whom does he speak (he says) [as] having been hardened? Of whom [as] not believing? Is it not of the Jews?
Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by hearing
what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.
Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, they were not mixed
— that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.