Chapter 3

1 Christ is more worthy than Moses, 7 therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

1. Wherefore. That is, in view of all that has been said in chs. 1 and 2 concerning the exalted position of Christ as God, and His infinite condescension in assuming human nature.

Holy brethren. All believers are “brethren” in Christ. Inasmuch, however, as the book of Hebrews is addressed primarily to Christian Jews (see p. 387), the term “brethren” here seems to refer to this more restricted group. The subject matter of the following chapters—lessons from the history of ancient Israel—would be particularly meaningful to Jewish “brethren” in Christ. They are here called “holy” in the sense that their lives have been dedicated to God, not in the sense that they had no faults or shortcomings (see on Matt. 5:48; Rom. 1:7).

Partakes. Gr. metochoi, “shares” (see on Luke 5:7; cf. Heb. 3:14; 6:4; 12:8).

Heavenly calling. That is, the call of God to obtain salvation through Jesus Christ (see on Rom. 8:28, 30).

Consider. Gr. katanoeoµ, “to fix the mind upon,” “to contemplate.” The “holy brethren” are here invited to fix their attention upon the central theme of the epistle to the Hebrews, the ministry of Christ as our great high priest in heaven (see p. 390).

Apostle. Gr. apostolos, “ambassador,” “envoy,” “delegate,” “messenger” (see on Mark 3:14; Acts 1:2). Christ came to this earth as the “Apostle” of the Father, “the Sent of God” (DA 475; cf. John 6:29). He came to represent God before men (see on Matt. 1:23; John 1:14), and returned to heaven as man’s representative, or high priest, before the Father. Similarly, in OT times, the high priest of the earthly sanctuary represented God to the people, and the people before God (see on Lev. 16:4).

High Priest. See on ch. 2:17.

Profession. Gr. homologia, “confession,” “acknowledgment,” “profession” (see on Rom. 10:9; 1 Tim. 6:12).

Christ Jesus. Textual evidence attests (cf. p. 10) the omission of the word “Christ.” “Jesus” was the name of our Saviour as a man among men; “Christ” was His name as the Messiah of OT times, as the “Sent of God,” as the Son of God. To call Jesus the Christ is to acknowledge the son of Mary as indeed the One in whom the prophecies of the OT concerning the Messiah met their fulfillment, and that as Son of man He is verily the Son of God. Used together, the two names thus constitute an affirmation of belief in the divine-human nature of our Lord. See on Matt. 1:1.

2. Faithful. Reference here is to Jesus’ faithfulness throughout His mission to earth. At the incarnation He humbled Himself by relinquishing the prerogatives of Deity and taking human nature, He endured the privations and temptations that beset His life on earth, He pressed forward with determination and fortitude to the cross (see Phil. 2:5–8; Heb. 2:14, 2:17; 12:2; Vol. V, pp. 917–919). In all things He was faithful to the plan that had been decided upon before the creation of this earth (see DA 147, 208).

Appointed. Gr. poieoµ, “to make,” “to do,” “to perform,” “to appoint” (see on Mark 3:14). Christ was loyal to the Father, coming to this earth as His representative (see on John 1:14). In the mysterious council of peace between Father and Son (see on Zech. 6:13), when the plan of salvation was formulated, Christ agreed to come to earth. In carrying out this plan He voluntarily surrendered to the Father certain of the prerogatives of Deity. He subordinated Himself to the Father for the duration of His life on earth, in order that He might live as a man among men and that His perfect life might provide them an example of the relationship they should sustain to their heavenly Father (see on Matt. 6:9; John 1:14; cf. Vol. V, p. 918). Thus the Father “appointed” Christ to His earthly mission (see on John 3:16), and in this subordinate role Christ proved “faithful.”

As also Moses. In vs. 1–6 Christ is compared with Moses, the great lawgiver (John 1:17; 7:19), and in a sense founder of the Hebrew nation. Paul wishes to prove that Christ is infinitely greater than Moses (Heb. 3:3). The high esteem in which Jews of NT times held Moses is evident from the pride they took in speaking of themselves as his “disciples” (John 9:28, 29). Christ has already been shown to be equal with the Father (Heb. 1:8) and superior to the angels (v. 4). Here He is shown as superior to Moses. He will later be shown to be superior to Abraham (ch. 7:2, 4; cf. v. 15), father of the nation (John 8:39; see on Matt. 1:1), to Levi (Heb. 7:9, 10), and to Aaron (v. 11)—and His priesthood superior to the Aaronic priesthood.

Moses did “according to all that the Lord commanded him” (Ex. 40:16); he was a reliable and trustworthy leader. Similarly, living as a man among men, Christ faithfully represented the Father on earth, saying and doing only those things that were in harmony with God’s will and were pleasing to Him (John 4:34; 6:38; 8:28, 29). At the close of His ministry on earth He reported to the Father, “I have finished the work which thou gavest me to do” (ch. 17:4).

His house. Moses is compared with a steward placed in charge of the affairs of his master’s household (cf. Gen. 15:2; Luke 12:42; 16:1, 2). Joseph once served in this capacity in the house of Potiphar (Gen. 39:1–6). The steward was custodian of his master’s property and administrator of the household. The “house” here referred to is God’s chosen people, through whom He purposed to work out the plan of salvation. In ancient times this house was the Hebrew nation, but now it is the Christian church (see Vol. IV, pp. 26, 35).

It is not clear whether the pronoun “his” refers to Moses, its natural antecedent, or to God, as may be inferred from v. 4. If “his” refers to Moses, the “house” over which he was appointed supervisor is considered from the viewpoint of its being his to supervise. If “his” refers to God, the house is considered from the point of view of being the property of God. For practical purposes the meaning is the same either way. It appears probable that the last part of v. 2 is based on Num. 12:7, where God acclaims Moses as “faithful” over His “house.”

3. This man. That is, “the man Christ Jesus” (1 Tim. 2:5).

Counted worthy of. Or, “considered as deserving.”

Glory. Gr.doxa (see on John 1:14; Rom. 3:23; 1 Cor. 11:7), here meaning “respect,” or “honor.” As the builder of the “house” Christ deserved more honor than either the “house” or Moses, who was steward of it for a time.

Inasmuch. Here the figure changes slightly, but the purpose is still to exalt Christ. Christ is thought of in His OT role of builder of the house.

He who hath builded. That is, Christ. Compare ch. 11:10.

More honour. A magnificent structure elicits the commendation of those who behold it. But even greater honor belongs to the architect who conceived it and to the builder who erected it.

4. God. In v. 3 the builder of the house is Christ; here it is said to be God (cf. on John 1:1, John 1:14).

5. Verily. The first part of v. 5 repeats the last part of v. 2 in order to restore the figure of Christ and Moses as stewards, each over his respective “house.” This figure was interrupted in vs. 3, 4, where Christ is referred to in His OT role as builder of the house over which Moses was steward. In NT times Christ became steward over the house.

Was faithful. The purpose in exalting Christ is not to depreciate Moses. Far from it! Moses is commended as being altogether “faithful.” In measure, Christ’s superiority over Moses consists in the fact that although Christ later became steward over the “house,” He was actually its builder and owner at the time Moses served as steward over it.

Servant. Gr. therapoµn, “a [personal] attendant,” “a servant-companion.” Therapoµn describes a servant who renders a higher and more personal type of service than either that of the doulos (see on Rom. 1:1) or the diakonos (see on Mark 9:35). Here used of Moses, therapoµn reflects the high esteem in which the Jews held the great lawgiver. Great as he was he was nevertheless only a “servant-companion” of Christ in carrying forward the purposes of God on earth. But what higher honor could Heaven accord any man?

For a testimony. The faithful life and service of Moses bore witness to the faithfulness of Christ, when He should come to serve on earth as Moses had served (see on vs. 1–3). In fact, the entire ceremonial system instituted by Moses under God’s direction was “for a testimony of those things which were to be spoken after,” a “testimony” to the ministry of Christ as “the Apostle and High Priest of our profession” (v. 1). See Deut. 18:15.

Those things. That is, the life and mission of Christ on earth and His ministry as high priest in heaven above.

6. Christ as a son. Christ is greater than Moses, even as a “son” is greater than a “servant” (Heb. 3:5; cf. Gal. 4:1). Moses proved “faithful” as a “servant,” and Christ as a “son.” See Matt. 21:34–37; cf. Gen. 15:2–4; see on Heb. 1:5; 5:8. Concerning Christ as the Son of God see on Luke 1:35; John 1:14.

His own house. See on v. 2; cf. ch. 10:21.

Whose house are we. The “house” over which Moses had supervision was the “house of Israel” (cf. ch. 8:8). The “house” over which Christ now presides is the Christian church (Eph. 2:19–22; 1 Peter 2:5).

Hold fast. See on Matt. 24:13; Heb. 10:35, 36; cf. Rev. 3:11.

Confidence. Gr. parreµsia, “boldness,” “courage,” “confidence” (see on Acts 4:13; cf. Heb. 10:19, 35). This “confidence” consists of the conviction in the heart of the Christian of the certainty of the things he has learned to believe concerning Christ. It is the believer’s privilege to enjoy the blessed assurance of present acceptance with God (see on 1 John 5:10–12). He treasures in his heart “the earnest of the Spirit” (see on 2 Cor. 1:22) and has the “substance” of the things he hopes for (see on Heb. 11:1).

Rejoicing. Gr. kaucheµma, “boasting,” “exultation,” “pride.” The related verb, kauchaomai, is variously rendered “to rejoice,” “to glory,” “to boast,” etc. (see on Rom. 5:2). Compare the “glory” (kauchaomai) Paul took in the cross of Christ (Gal. 6:14). The Christian should take great pride in, and rejoice because of, the Christian hope.

Hope. See on Rom. 5:2–5; 8:24; Eph. 1:18. The Christian hope centers in “the Apostle and High Priest of our profession,” in “the glorious appearing of the great God and our Saviour Jesus Christ,” in “the resurrection of the dead,” and in eternal life (Heb. 3:1; Titus 2:13; 3:7; Phil. 3:11; 1 Cor. 15:12–23). Christians have good reason to be the most cheerful, hopeful, and optimistic people on earth.

Firm unto the end. Important textual evidence may be cited (cf. p. 10) for the omission of these words, though evidence as a whole favors their retention. The same expression is fully attested in v. 14. See on Matt. 24:13; Rev. 2:10.

7. Wherefore. That is, in view of what has been said in vs. 1–6 concerning Christ as “the Apostle and High Priest of our profession” (v. 1) and of our “confidence” and “hope” in Him (v. 6).

The Holy Ghost saith. Recognition is given to the Holy Spirit as the agent of communication between God and man (see on 2 Peter 1:21), particularly with respect to Ps. 95, from which the quotation in Heb. 3:7–11 is taken, and to David as being supernaturally inspired when he wrote the psalm (cf. Heb. 4:7).

To day. See on Ps. 95:7. The “to day” to which David referred was his own time, but, guided by inspiration, the writer of Hebrews declares that the truth here stated applies with equal force in NT times (see Vol. IV, p. 37; see on Deut. 18:15). The Holy Ghost bears this same message to us today (see on Heb. 4:7–9). From generation to generation the same merciful appeal has gone forth, calling men to find “rest” of soul in Christ. Soon mercy will no longer plead and the day of salvation will close.

The thought stated in ch. 3:7–11 is repeated again and again in chs. 3 and 4 and forms the basis of the argument here presented. The conclusion drawn from the argument is that “there remaineth therefore a rest to the people of God” (ch. 4:9) and that we should “therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (v. 16).

It should be noted that the argument of chs. 3 and 4 opens with the presentation of Christ as “the Apostle and High Priest of our profession” (ch. 3:1) and closes with an appeal to come to Him in faith, in the full assurance that He can and will provide the help we need (ch. 4:14–16). Note how the expressions, “hold fast the confidence” (ch. 3:6), “hold fast our profession” (ch. 4:14), “come boldly unto the throne of grace” (v. 16), bind the line of reasoning together.

If. Gr. ean, “if,” “when,” “whenever.” Man’s free choice in accepting or rejecting God’s merciful call is here set forth in clear, unmistakable language. God has not predestined certain men to accept, and certain other men to reject, His mercy (see on John 3:17–20; Eph. 1:4–6).

Hear his voice. Obviously more is implied than hearing with the ears. Reference is to effective hearing, that is, hearing that results in appropriate action. Compare on Matt. 7:24–27; Rev. 1:3.

8. Harden not your hearts. That is, do not reject or neglect the merciful appeal of God’s voice (v. 7). For comment on the hardening of the heart see on Ex. 4:21; Rom. 9:18.

Provocation. Literally, “revolt,” “rebellion.” Reference here is particularly to the rebellion at Kadesh-barnea (see Num. 14:1–35), though, as Heb. 3:9 suggests, it may also apply in a general way to the various occasions when the people rebelled before the crisis at Kadesh (see Num. 14:22). There, the people refused to enter the “rest” of Canaan (see on Heb. 4:11), and as a result almost the entire adult generation was barred from entering the Promised Land (Num. 14:22–35).

Temptation. Literally, “testing,” here not “temptation” in the sense in which the word is commonly used today (see on v. 9). The “day of temptation” refers to the same event as the word “rebellion” and explains the nature of the rebellion. Israel put God to the test upon many occasions (see Ex. 17:2, 7; Num. 14:22).

The wilderness. Kadesh was situated in the Wilderness of Zin (Num. 20:1; 27:14).

9. Your fathers tempted me. Or, “your fathers tested me,” or “your fathers put me to the test.” By incessant complaining and acts of rebellion Israel tested God’s patience to the uttermost. His infinite patience with ancient Israel can be a source of hope for those who may have wandered far astray in our time, though never an excuse for imposing upon God’s mercy and long-suffering (see Rom. 6:1, 15). “It is of the Lord’s mercies that we are not consumed” (Lam. 3:22; cf. Ex. 34:6, 7).

The repeated instances of rebellion against the authority and leadership of the Lord were the inevitable product of Israel’s “evil heart” of “unbelief” (see on Heb. 3:12, 19). By the plagues in Egypt, by the crossing of the Red Sea, by the manna, by water from the rock, by deliverance from the fiery serpents, and in many other ways God demonstrated to His people His mighty wisdom and power. Again and again God had permitted circumstances that would teach His people to trust in Him and to follow His instructions. But Israel proved to be “a stiffnecked people” (Ex. 32:9), slow to learn. This perverse spirit continued almost to the very close of the 40 years of wilderness wandering (see Num. 20:5).

It is not for us to condemn the Hebrew people for their many mistakes. Rather we should learn from the sad experiences they went through because of their perversity of heart, and avoid making the same mistakes they made (1 Cor. 10:5–12.

Proved me. Or, “tested [or “tried”] me.”

Saw my works. That is, witnessed manifold instances of divine providence, which should have been sufficient to lead them into an experience of perfect confidence in God’s wisdom and power. There were repeated occasions when, in justice, God could have abandoned them to follow their own perverse ways. But, in mercy, He continued patiently to bear with them.

Forty years. Exactly 40 years elapsed between the Passover celebrated at the time of the exodus from Egypt and the Passover celebrated a few days after the crossing of the Jordan _see Vol. I, p. 187).

10. Grieved. Or, “vexed,” “provoked,” “angered.” In the language of man (vs. 9–11) God declares the utter futility of further attempts to win the confidence and cooperation of the generation of slaves He had delivered from Egyptian bondage. As a group, though not necessarily as individuals, their probation closed at Kadesh-barnea. Events had amply proved that their character, as a group, was fixed beyond the possibility of change, and nothing was to be gained by bearing longer with them.

That generation. That is, the adult population, above 20 years of age, that had come out of Egypt (Num. 14:29, 35).

Alway. Repeatedly, when brought to a test, the children of Israel had failed to exercise faith in divine providence (see Num. 14:22).

Err. Gr. planaoµ, “to wander,” “to go astray” (cf. on Matt. 18:12).

In their heart. Israel refused to understand the will and providences of God and to follow His leading. The refusal was willful and deliberate, and persisted in spite of all the evidence God had provided. Compare Hosea 4:6.

Not known my ways. They took the providential provisions of God in the wilderness for granted, as their due, and failed altogether to appreciate His lofty purpose in calling them out of Egypt and in making them a nation (see Vol. IV, pp. 26–30). They did not realize that God had designed their wilderness experiences for their good, to teach them to trust and cooperate with Him, and thus prepare them for the occupation of the Promised Land.

11. Wrath. Gr. orgeµ (see on Rom. 1:18; 2:8). For comment on the “wrath,” or “anger,” of God see on 2 Kings 13:3.

They shall not enter. God had promised Abraham that his descendants would return to Canaan “in the fourth generation” (Gen. 15:16). His only purpose in bringing the Hebrew people out of Egypt had been to lead them into the land He had promised them. But when, in utter perversity, they refused to learn the lessons they must learn before He could take them into Canaan, God eventually had no alternative but to abandon them to their own ways. It would have been futile for Him to give them possession of the Promised Land, for, on the basis of their performance in the wilderness, they would have frustrated the very purpose He had in giving them that land. God had borne long with the people, and there was nothing more He could do for them. Compare God’s promise to give them “rest” (Ex. 33:14) with His “breach of promise” at Kadesh (Num. 14:34).

Rest. Gr. katapausis, “[settled] rest,” “[place of] rest.” The fundamental concept of katapausis is cessation from labor or other activity, together with the state of inactivity that follows cessation. Katapausis appears altogether eight times in chs. 3 and 4 (chs. 3:11, 18; 4:1, 3 [twice], 5, 10, 11), and the related verb katapauoµ three times (ch. 4:4, 8, 10 [“hath ceased”]). In each instance katapausis is definite, specifying a particular “rest,” God’s “rest.” Where katapausis appears in the LXX it is usually the translation of the Heb. menuchah, “resting place,” “rest,” from nuach, “to settle down,” “to remain [in a place],” “to rest,” that is, after previous activity. In the LXX katapausis is used of the permanent abode of the ark in Canaan, after the wilderness wanderings (Num. 10:36), and of the inheritance of Israel in Canaan, after the 430 years of sojourn (Deut. 12:9). The related verbkatapauoµ is commonly the translation of the Heb. nuach or shabath, both of which mean “to rest.” In Gen. 2:2, 3; Ex. 34:21; 31:17, katapauoµ is used five times of the Sabbath “rest.” Like katapausis, katapauoµ represents cessation from any kind of activity and may also include the “rest” that follows cessation. See on Heb. 4:9.

Careful attention to the four different applications of the words katapausis and katapauoµ is essential to an understanding of the argument set forth in chs. 3 and 4:

1.   In chs. 3:11, 18; 4:3, 5, reference is to the promised literal occupation of the land of Canaan by the generation of Israelites that had been delivered from Egypt. The promise was not fulfilled because of the rebellion at Kadesh-barnea (see on ch. 3:7–11). The fact that the next generation did enter into this aspect of “rest” is evident from such passages as Deut. 3:18, 20; Joshua 21:44; 23:1.

2.   It is evident, however, that the entrance of Israel into literal Canaan is only one aspect of the “rest” God had in store for His people. Once they were established in the Promised Land, He purposed to qualify them, as a nation, to be His chosen messengers of salvation to the world (see Vol. IV, pp. 26–30). But centuries later, in the time of David, they had not entered into this aspect of God’s “rest” (Heb. 4:7, 8); in fact, they never entered into it (see Vol. IV, pp. 30–34). Throughout its history Israel repeatedly made essentially the same mistake as that made by the generation whose probation, as a group, closed at Kadesh. Thus God finally barred them, as a nation, from ever entering into His spiritual “rest,” as He had formerly barred the generation at Kadesh from entering literal Canaan (Vol. IV, p. 33). They forfeited their role as the chosen people (see on Matt. 21:43).

God’s renewed invitation in the time of David to enter into this spiritual aspect of His “rest” is evidence that Israel’s failure to do so in Joshua’s time and after, had not—in David’s time—yet canceled His purpose for Israel as a nation. Furthermore, the renewal of the invitation in David’s time is evidence that Joshua had not given Israel the spiritual “rest” (ch. 4:8).

3.   In ch. 4:4 (see comment there) God’s resting on the seventh day of creation week is used, in an illustrative sense, of the “rest” into which God would have Christians enter.

4.   In ch. 4:1, 3, 10, 11 katapauoµ and katapausis refer to the Christian’s rest from the works of sin and from attempts to earn salvation by his own merits. Compare Christ’s personal invitation, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (see on Matt. 11:28).

The line of reasoning in chs. 3 and 4, which centers in the word “rest,” is essentially as follows:

1.  God originally intended that Moses should lead Israel into the Canaan “rest,” but neither Moses nor the generation that left Egypt entered Canaan.

2.  Joshua, however, did lead the next generation into Canaan but because of their unbelief he could not lead them into God’s spiritual “rest.”

3.  In the days of David, God renewed the invitation to enter into His spiritual “rest” (see Vol. IV, p. 31). But it was obvious, by NT times, that Israel as a nation had not entered into God’s “rest.”

4.  Nevertheless, God’s invitation and promise had not lapsed by default, for when God determines upon a certain objective He will, ultimately, achieve it despite human failures (see on ch. 4:3, 4).

5.  Accordingly, since God’s people have not as yet entered into His “rest,” it is certain that “there remaineth … a rest to the people of God” (ch. 4:9).

6.  If Christians will “come boldly unto the throne of grace” (ch. 4:16), where Christ ministers as “the Apostle and High Priest of our profession” (ch. 3:1; cf. ch. 4:14, 15), they will find One who can “be touched with the feeling of” their “infirmities” (ch. 4:15), and will “obtain mercy, and find grace to help in time of need” (v. 16). In so doing they will enter into God’s spiritual “rest,” the “rest” of soul He has provided for repentant sinners. Thus, explains the writer, the experience into which Israel had failed to enter in centuries gone by becomes the privilege of the sincere Christian today (ch. 3:13, 15).

7.  “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. … Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief” (ch. 4:1, 11). Faith is the key to entering into God’s “rest” (ch. 4:2; cf. chs. 3:18, 19; 4:6; 11), and we should “take heed” lest there be in us “an evil heart of unbelief” (ch. 3:12).

Under the Levitical priesthood men were to perform certain “works” designed to help them understand and appreciate the plan of salvation in Christ Jesus. But under the ministration of Christ as high priest men are to go directly to Christ without the mediation of a human priest. They are to find “rest” in Christ, without the “works” required by the ceremonial system, or any other system. In chs. 3 and 4 the writer pleads with his Jewish Christian brethren to cease from these profitless “works” and to enter into the “rest” of simple faith in the atoning merits and ministry of our great High Priest in heaven. Compare Isa. 30:15; Jer. 6:16; Matt. 11:29.

12. Take heed. Or, “take care,” “beware,” “consider,” literally, “see,” “look.” Those to whom the epistle is addressed, and all Christians who read it, are to give the most earnest heed to the experience of ancient Israel in order to avoid making the mistake they made.

Brethren. See on v. 1.

An evil heart of unbelief. This has ever been the root of difficulty in the matter of man’s relation to God. Thus it was with Israel in the wilderness, and later in the land of Canaan. This same difficulty prevents nominal Christians today from entering into the experience of “rest” that is possible through genuine faith in Christ Jesus. Israel’s lack of faith stands in marked contrast with the faithfulness of Moses and Christ (vs. 1, 2).

Departing. Gr. aphisteµmi, “to go away,” “to withdraw,” “to depart,” literally, “to stand off from.” Our word “apostasy” is derived from the related noun form apostasia, which is translated in Acts 21:21 as “to forsake” and in 2 Thess. 2:3 as “falling away” (see comments there). Christians are here admonished to beware of apostatizing in their hearts “from the living God,” the while they maintain the forms of religion. The experiences through which ancient Israel passed “happened unto them for ensamples,” or, “as lessons” (1 Cor. 10:11), and “were written down for our instruction” (RSV). Christians who, upon reviewing the obduracy of ancient Israel, consider themselves superior, will do well to heed the admonition, “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12; cf. vs. 1–10).

Living God. To separate oneself from the Source of life is to die.

13. Exhort one another daily. Or, “keep on exhorting [or, “encouraging”] one another day by day.” Compare on Acts 16:15; 1 Cor. 1:10.

While it is called To day. That is, while the day of probation lasts and while the merciful invitation to enter into God’s “rest” is still being made.

Hardened. See on Ex. 4:21; cf. Heb. 3:8.

Deceitfulness. Or, “delusion,” “fraud.” Men are lured into sin because it appears attractive and desirable. It was when Eve “saw” that what God had warned her not to eat appeared “good,” “pleasant,” and desirable (see on Gen. 3:6) that she stepped across the line that separates righteousness from sin. The sincere Christian will do well to beware when anything that God has warned against begins to appear attractive and desirable. When what God has said is all wrong begins to look all right the Christian may know that he stands on Satan’s enchanted ground, where things appear to be the opposite of what they really are.

14. Are made. Rather, “have become.”

Partakers of Christ. Or, “sharers in Christ.” The Christian shares in the victory and character of his blessed Lord, and may partake of the benefits and blessing that are his to enjoy as a result of Christ’s great sacrifice upon the cross and His ministry as high priest in the courts above. Union with Christ here and now is a precious experience (see on Gal. 2:20). This is the “rest” into which we are to enter.

If we hold. See on Matt. 24:13; Heb. 10:35, 36.

The beginning. After a time the bright faith that accompanies genuine conversion may tarnish, and the warm heart may become cool. Happy the Christian who preserves his first faith and ardor undiminished throughout life. See on v. 6.

Confidence. Gr. hupostasis (see on ch. 1:3), a different word from that translated “confidence” in ch. 3:6 (see comment there). To hold one’s confidence firm to the end is the opposite of hardening one’s heart (cf. vs. 8, 15).

Stedfast. Gr. bebaios, the word translated “firm” in v. 6.

Unto the end. See on Matt. 24:13; Rev. 2:10. The admonitions of the book of Hebrews were originally addressed to believing Jews of the apostolic church, and the messages of the book had their primary application to that group (see pp. 387, 389). It was commonly believed in the church of apostolic times that the promised return of the Lord would not be long delayed (see Additional Note on Rom. 13), but some 30 years or more had now passed since Christ ascended to heaven (see Vol. VI, p. 106) and there was still no sign of His immediate coming. What then doubtless seemed a long and unexpected delay may have found the faith of some on the wane, and perhaps the admonition to be “stedfast unto the end” was intended particularly for this wavering group. A clear conception of the work of Christ as our great high priest in the courts above would provide a firm foundation for their faith by making it possible for them to be “partakers of Christ” (Heb. 3:14). They must understand that a great work yet remained to be done, both for themselves and for others. There might be delay in the return of Jesus, but it was their privilege to enter into God’s “rest” now (see on vs. 7–11) by faith (see on v. 12). The admonition here given the apostolic church is particularly appropriate for the church today.

15. While it is said. The Christian is to remain “stedfast” throughout earth’s great day of salvation—“while it is said, To day.”

To day. For comment on v. 15 see on vs. 7, 8. For emphasis the quotation from Ps. 95 is here repeated in part.

16. Some. That is, those who rebelled at Kadesh-barnea (see on vs. 8–11). This is an understatement, for almost all of those who had been delivered from Egypt were involved in the rebellion and perished in the wilderness. However, the Greek of the first part of v. 16 may be translated: “Who … rebelled?” In Greek v. 16 is obviously parallel in construction with vs. 17, 18, which fact implies that it should also be translated as a question.

When they had heard. Or, “even though they heard,” that is, even though they knew better.

Provoke. That is, rebel (see on v. 8).

Howbeit not all. Rather, “Indeed was it not all …?” The first rhetorical question is answered by a second. The question implies that all who came out of Egypt rebelled. In a general sense this was true, though there were certain exceptions (see Num. 26:65; cf. Joshua 17:4; 22:13, 31, 32; Num. 25:7).

By Moses. That is, under Moses’ leadership.

17. Grieved. See on v. 10.

Forty years. See on v. 9.

Them that had sinned. That is, those who habitually rebelled (see on vs. 8–10).

Carcases. Or, “bodies.”

The wilderness. See on v. 8.

18. Sware he. See Num. 14:22–35.

Not enter into his rest. See on v. 11.

Them that believed not. Or, “them that were disobedient.”

19. So we see. The author concludes the line of thought introduced by the quotation begun in v. 7.

They could not enter. The generation of Israelites whose rebellion reached a climax at Kadesh-barnea was barred from entering the Promised Land because of a fundamental and fatal defect, not by an arbitrary act on the part of God or because Moses had failed to provide strong and able leadership. Moses had been “faithful in all his house” (vs. 2, 5), and could therefore not be charged with responsibility for their failure. Their lack of faith, demonstrated by their disobedience, made it impossible for them to enter.

Unbelief. The “unbelief” of the people stands forth in sharp and sad contrast with the faithfulness of Moses. Had the people been more like him they might have entered in. Like Moses, Christ also is “faithful” and cannot be held responsible for the failure on the part of some Christians to enter into the promised “rest” of soul (see on v. 11). This is the lesson drawn by the author from the experience of ancient Israel (see on ch. 4:1).

Ellen G. White comments

5, 6 PP 480

7, 8 AH 358; CT 419; SC 34; 5T 216

11   1T 281

12   CSW 30; PP 294; SC 108; SR 126; TM 355; 1T 377; 2T 656; 5T 72, 234, 701

12–141T 429

12–168T 115

13   COL 44

14   AA 242, 518; CT 183; Ev 360; GW 128, 262, 269, 307; ML 313; PK 595; 6T 60, 250; 7T 108; 8T 11, 297; 9T 29

15   AH 358; CT 419; SC 34; 5T 216

19   Ev 696; GC 458