Home
Search Bible
Click for Help   Click for QuickNav   Click for Advanced Search Options
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow

Search a pre-defined list


OR Select a range of biblical books

From:

To:


OR Custom Selection:

Use semicolons to separate groups:
'Gen;Jdg;Psa-Mal' or 'Rom 3-12;Mat 1:15;Mat 5:12-22'

Your Bible Version is the KJV
Version Selector Up Arrow
KJV King James Version
NKJV New King James Version
NLT New Living Translation
NIV New International Version
ESV English Standard Version
HCSB Holman Christian Standard Bible
NASB New American Standard Bible
NET New English Translation
RSV Revised Standard Version
ASV American Standard Version
YLT Young's Literal Translation
DBY Darby Translation
WEB Webster's Bible
HNV Hebrew Names Version
RVR60 Reina-Valera 1960
VUL Latin Vulgate
WLC Westminster Leningrad Codex
LXX Septuagint
Go to Top
Link to This PageCite This Page
Version Selector Up Arrow
Version Selector Up Arrow

Cite this page

MLA format Copy link to clipboard

Note: MLA no longer requires the URL as part of their citation standard. Individual instructors or editors may still require the use of URLs.

APA format Copy link to clipboard
Chicago format Copy link to clipboard
Close
Share this pageFollow the BLB
Version Selector Up Arrow

Share this page using one of these tools:

facebooktwitter

googlepluspinterest

reddittumblrlinkedin


Or email this page to a friend:

Version Selector Up Arrow

Follow the Blue Letter Bible on:

facebooktwitter

pinterestgoogle+


Or subscribe to our Newsletter:

Printable Page
 
 
Left Contextbar EdgeLeft Contextbar Edge BackgroundRight Contextbar Edge2Prior BookPrior ChapterReturn to CommentariesReturn to Author BiographyNext ChapterNext BookRight Contextbar Edge2Right Contextbar Edge BackgroundRight Contextbar Edge1
Choose a new font size and typeface

Customize your font sizeIncrease your font sizeDecrease your font sizeReturn to default font size

Choose a Bible text color
Read the Bible in blackRead the Bible in dark blueRead the Bible in blue

Customize your text type
Arial font
Trebuchet MS font
Georgia font
Times New Roman font

Customize your Hebrew text type
SBL Hebrew font
Times New Roman font
Arial font

Customize your Greek text type
Gentium font
Times New Roman font
Arial font

Close font preferences
The Blue Letter Bible
BLB Searches
Search the Bible
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow
 [?]

Advanced Options

Search a pre-defined list


OR Select a range of biblical books

From:

To:


OR Custom Selection:

Use semicolons to separate groups: 'Gen;Jdg;Psa-Mal' or 'Rom 3-12;Mat 1:15;Mat 5:12-22'

LexiConc
 [?]
 

Advanced Options

Exact Match
Beginning of the Word
Any Part of the Word
Theological FAQs
 [?]
 
Multi-Verse Retrieval
x
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow

Line-By-Line Order:
Line-By-Line Verse-Reference  Verse-Reference
Line-By-Line Reference-Verse  Reference-Verse
Line-By-Line Separate Line  Separate Line
Line-By-Line Verse Only  Verse Only
Line-By-Line Reference Only  Reference Only
Reference Delimiters:
No Reference Delimiters  None — Jhn 1:1 KJV
Square Reference Delimiters  Square — [Jhn 1:1 KJV]
Curly Reference Delimiters  Curly — {Jhn 1:1 KJV}
Parenthesis Reference Delimiters  Parens — (Jhn 1:1 KJV)
Paragraph Order:
Paragraph Verse-Reference  Verse-Reference
Paragraph Reference-Verse  Reference-Verse
Paragraph Reference-Only  Reference-Only
Number Delimiters:*
No Verse Numbers  No Number
No Verse Delimeters  No Delimiter — 15
Square Verse Delimiters  Square — [15]
Curly Verse Delimiters  Curly — {15}
Parenthesis Verse Delimiters  Parens — (15)
Other Options:
Abbreviate Books  Abbreviate Books
Quotes Around Verses  Quotes around Verses
Remove Square Brackets  Remove Square Brackets
 
Sort Canonically  Sort Canonically

* 'Number Delimiters' only apply to 'Paragraph Order'

Let's Connect
x

Connect on TwitterConnect on FacebookConnect on InstagramConnect on PinterestConnect on Google Plus

Receive our Blue Letter Bible Newsletter

Daily Devotionals
x

Blue Letter Bible offers several daily devotional readings in order to help you refocus on Christ and the Gospel of His peace and righteousness.

Daily Bible Reading Plans
x

Recognizing the value of consistent reflection upon the Word of God in order to refocus one’s mind and heart upon Christ and His Gospel of peace, we provide several reading plans designed to cover the entire Bible in a year.

One-Year Plans

Two-Year Plan

Jamieson, Fausset & Brown :: Commentary on Hebrews 3

toggle collapse

The Epistle of Paul the Apostle to the Hebrews

Commentary by A. R. FAUSSET

CHAPTER 3

Hbr 3:1-19. THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS.

      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 both 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 ( Exd 28:9-29, 36, 38 ). 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 ( Hbr 2:17, 18 ). Parallel with this line of argument as to His superiority to angels ( Hbr 1:4 ) runs that which here follows as to His superiority to Moses ( Hbr 3:3 ): (1) because as Son over the house; He is above the servant in the house ( Hbr 3:5, 6 ), just as the angels were shown to be but ministering (serving) spirits ( Hbr 1:14 ), whereas He is the Son ( Hbr 3:7, 8 ); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him ( Hbr 4:1-11 ), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest ( Hbr 4:14 5:10 ).

      1. Wherefore--Greek, "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 ( Hbr 12:2 ). The Greek word is often used by Luke, Paul's companion ( Luk 12:24, 27 ).
      brethren--in Christ, the common bond of union.
      partakers--"of the Holy Ghost."
      heavenly calling--coming to us from heaven, and leading us to heaven whence it comes. Phl 3:14, "the high calling"; Greek "the calling above," that is, heavenly.
      the Apostle and High Priest of our profession--There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father ( Jhn 20:21 ), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [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 ( Mat 21:37 ). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's ( Jhn 20:21 ). 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" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated 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 Apostle 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.
      profession--"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.

      2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.
      Who was faithful--The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him ( Hbr 2:17 ). So Moses in God's house ( Num 12:7 ).
      appointed him--"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in Hbr 5:5 1Sa 12:6, Margin; Act 2:36; so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself ( Deu 18:15 ). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.

      3. For--assigning the reason why they should "consider" attentively "Christ" ( Hbr 3:1 ), highly as they regard Moses who resembled Him in faithfulness ( Hbr 3:2 ).
      was--Greek, "has been."
      counted worthy of more glory--by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact ( Hbr 1:13 ).
      builded the house--Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [ALFORD]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.

      4. Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.

      5. faithful in all his house--that is in all GOD'S house ( Hbr 3:4 ).
      servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.
      for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ ( Hbr 8:5 9:8, 23 10:1 ).

      6. But Christ--was and is faithful ( Hbr 3:2 ).
      as a son over his own house--rather, "over His (GOD'S, Hbr 3:4 ) house"; and therefore, as the inference from His being one with God, over His own house. So Hbr 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Hbr 3:2, 5 ] [CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [BENGEL].
      whose house are we--Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads, "which house"; but the weightiest manuscripts support English Version reading.
      the rejoicing--rather, "the matter of rejoicing."
      of the hope--"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [CHRYSOSTOM].
      firm unto the end--omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.

      7-11. Exhortation from Psa 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence. . . ( Hbr 3:6 ). Jesus is "faithful," be not ye unfaithful ( Hbr 3:2, 12 ). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Psa 95:7-11, is completed at Hbr 3:12, "Take heed," &c.
      Holy Ghost saith--by the inspired Psalmist; so that the words of the latter are the words of God Himself.
      To-day--at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness ( Hbr 3:8 ). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
      hear--obediently.
      his voice--of grace.

      8. Harden not your hearts--This phrase here only is used of man's own act; usually of God's act ( Rom 9:18 ). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" ( Neh 9:17 ).
      provocation. . . temptation--"Massah-meribah," translated in Margin "tentation. . . chiding," or "strife" ( Exd 17:1-7 ). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. Num 20:1-13 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.
      in the day--Greek, "according to the day of."

      9. When--rather, "Where," namely, in the wilderness.
      your fathers--The authority of the ancients is not conclusive [BENGEL].
      tempted me, proved me--The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.
      saw my works forty years--They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below, Hbr 3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.

      10. grieved--displeased. Compare "walk contrary," Lev 26:24, 28.
      that generation--"that" implies alienation and estrangement. But the oldest manuscripts read, "this."
      said--"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath ( Hbr 3:11 ); an ascending gradation (compare Hbr 3:17, 18 ).
      and they have not known--Greek, "But these very persons," &c. 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," Psa 106:43.
      not known my ways--not known practically and believingly the ways in which I would have had them go, so as to reach My rest ( Exd 18:20 ).

      11. So--literally, "as."
      I sware--BENGEL remarks the oath of God preceded the forty years.
      not--literally, "If they shall enter. . . (God do so to me and more also)," 2Sa 3:35. The Greek is the same, Mar 8:12.
      my rest--Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never fully 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: Psa 25:13 37:9, 11, 22, 29, and Christ's own beatitude ( Mat 5:5 ) all accord with this, Hbr 3:9.

      12. Take heed--to be joined with "wherefore," Hbr 3:7.
      lest there be--Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.
      in any--"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 each one member, as not to suffer any one to perish through their negligence [CALVIN].
      heart--The heart is not to be trusted. Compare Hbr 3:10, "They do always err in their heart."
      unbelief--faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.
      departing--apostatizing. The opposite of "come unto" Him ( Hbr 4:16 ). God punishes such apostates in kind. He departs from them--the worst of woes.
      the living God--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 ( Hbr 2:3 ).

      13. one another--Greek, "yourselves"; let each exhort himself and his neighbor.
      daily--Greek, "on each day," or "day by day."
      while it is called To-day--while the "to-day" lasts (the day of grace, Luk 4:21, before the coming of the day of glory and judgment at Christ's coming, Hbr 10:25, 37 ). 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.
      lest. . . of you--The "you" is emphatic, as distinguished from "your fathers" ( Hbr 3:9 ). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" ( Hbr 3:8 ).
      deceitfulness--causing you to "err in your heart."
      sin--unbelief.

      14. For, &c.--enforcing the warning, Hbr 3:12.
      partakers of Christ--(Compare Hbr 3:1, 6 ). So "partakers of the Holy Ghost" ( Hbr 6:4 ).
      hold--Greek, "hold fast."
      the beginning of our confidence--that is, the confidence (literally, substantial, solid confidence) of faith which we have begun ( Hbr 6:11 12:2 ). A Christian so long as he is not made perfect, considers himself as a beginner [BENGEL].
      unto the end--unto the coming of Christ ( Hbr 12:2 ).

      15. While it is said--connected with Hbr 3:13, "exhort one another. . . while it is said, To-day": Hbr 3:14, "for we are made partakers," &c., 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," &c., regarding Hbr 3:15 as a proof that we must "hold. . . confidence. . . unto the end," in order to be "partakers of Christ."

      16. For some--rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,' Hbr 3:15 ), 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 ( Eze 2:3 )? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So Hbr 3:17, 18, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in Hbr 3:16; (2) the forty years of it in the wilderness, Hbr 3:17; (3) the denial of entrance into the land of rest, Hbr 3:18. Compare Note, see on JF & B for 1Co 10:5, "with the majority of them God was displeased."
      howbeit--"Nay (why need I put the question?), was it not all that came out of Egypt?" ( Exd 17:1, 2 ).
      by Moses--by the instrumentality of Moses as their leader.

      17. But--Translate, "Moreover," as it is not in contrast to Hbr 3:16, but carrying out the same thought.
      corpses--literally, "limbs," implying that their bodies fell limb from limb.

      18. to them that believed not--rather as Greek, "to them that disobeyed." Practical unbelief ( Deu 1:26 ).

      19. they could not enter--though desiring it.

CONTENT DISCLAIMER:

The Blue Letter Bible ministry and the BLB Institute hold to the historical, conservative Christian faith, which includes a firm belief in the inerrancy of Scripture. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.

Search

Bible Search

Multiverse Retrieval

LexiConc Search

FAQ Search

Browse Dictionary Topics

Bible Reference

Encyclopedias / Dictionaries

Introductions to the Bible

Topical Indexes

Charts and Outlines

Timelines

Maps / Images

Bible Commentaries

Text Commentaries

Audio & Video Commentaries

Theological Resources

Articles / Books

Women's Resources

Don Stewart

BLB Theological

Creeds, Catechisms, and Confessions

Multimedia

Video

Music

Products

Digital Books

Mobile Apps for iPhone / iPad

Mobile blb.org

BLB Offline CDs

Free Web Tools

Devotionals

Email Devotional Sign-Up

BLB Daily Promises

Day by Day by Grace

Morning and Evening

Daily Bible Reading Plan

Help

Video Tutorials

Support

Theological Questions

Website Support

iApp Support

General Questions

Ministries

Sowing Circle

Co-Laboring Ministries

About

About the BLB

Statement of Faith

History

Newsletter

Partnerships

Ministry FAQs

Donate

Donation Information

Contact the BLB

Hotjar - Unlimited insights from your web and mobile sites


BLB Institute

BLB Blog

Email Newsletters

Facebook

Twitter


Blue Letter Bible study tools make reading, searching and studying the Bible easy and rewarding.

Blue Letter Bible is a 501(c)(3) nonprofit organization

©2017 Blue Letter Bible

Loading...

Interlinear
Bibles
Cross-Refs
Commentaries
Dictionaries
Miscellaneous
Verse Tools Arrow
Login

Email / username or password was incorrect!

Check your email for password retrieval

Enter Your
Email or Username

Password

 [?]

 

Why won't my login from the old site work?

Did you forget your password?

Register a new BLB account

Complete the form below to register  [?]

Error: That Email is already registered

Error: Please provide a valid Email

Error: Passwords should have at least 6 characters

Error: Passwords do not match

Error: Please provide a valid first name

Error: That username is already taken

Error: Usernames should only contain letters, numbers, dots, dashes, or underscores

Enter Your EmailUsername

First Name

PasswordRe-enter

[ Cancel ]

 

Passwords should have at least 6 characters.
Usernames should only contain letters, numbers, dots, dashes, or underscores.

Thank you for registering. A verification email has been sent to the address you provided.

Error: That Email / Username is not registered

Enter Your Email or Username

 

Return to Login

Close Login