Heb 3:1-4:13 | RWP | e4.org | Holy brethren ( αδελφο αγιο ). Only here in N.T., for αγιοις in only in late MSS. See for same idea. First time the author makes direct appeal to the readers, though first person in . Partakers ( μετοχο ). See for "partners" in the fishing, elsewhere in N.T. only in Hebrews ( ; ; ) in N.T. Of a heavenly calling ( κλησεως επουρανιου ). Only here in the N.T., though same idea in . See η ανω κλησις in (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider ( κατανοησατε ). First aorist active imperative of κατανοεω , old compound verb ( κατα, νους ), to put the mind down on a thing, to fix the mind on as in ; . Even Jesus ( Ιησουν ). No "even" in the Greek, just like the idiom in , the human name held up with pride. The Apostle and High Priest of our confession ( τον αποστολον κα αρχιερεα της ομολογιας ημων ). In descriptive apposition with Ιησουν and note the single article τον . This is the only time in the N.T. that Jesus is called αποστολος , though he often used αποστελλω of God's sending him forth as in ( απεστειλας ). This verb is used of Moses as sent by God ( ). Moffatt notes that αποστολος is Ionic for πρεσβευτης , "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest ( ). For ομολογια (confession) see ; . 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 ( ; ). See ομολογεω ( ομον , same, λεγω , say), to say the same thing, to agree, to confess, to profess.

‏ Hebrews 3

Holy brethren ( αδελφο αγιο ). Only here in N.T., for αγιοις in 1Th 5:27 only in late MSS. See Heb 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in 2:1.

Partakers ( μετοχο ). See Lu 5:7 for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; 6:4; 12:8) in N.T.

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

Consider ( κατανοησατε ). First aorist active imperative of κατανοεω, old compound verb ( κατα, νους ), to put the mind down on a thing, to fix the mind on as in Mt 7:3; Lu 12:24.

Even Jesus ( Ιησουν ). No "even" in the Greek, just like the idiom in 2:9, the human name held up with pride.

The Apostle and High Priest of our confession ( τον αποστολον κα αρχιερεα της ομολογιας ημων ). In descriptive apposition with Ιησουν and note the single article τον. This is the only time in the N.T. that Jesus is called αποστολος, though he often used αποστελλω of God's sending him forth as in Joh 17:3 ( απεστειλας ). This verb is used of Moses as sent by God (Ex 3:10). Moffatt notes that αποστολος is Ionic for πρεσβευτης, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17). For ομολογια (confession) see 2Co 9:13; 1Ti 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 (4:14; 10:23). See ομολογεω ( ομον, same, λεγω, say), to say the same thing, to agree, to confess, to profess.

Who was faithful ( πιστον οντα ). Present active participle with predicate accusative agreeing with Ιησουν, "as being faithful."

That appointed him ( τω ποιησαντ αυτον ). See 1Sa 12:6. Dative case of the articular participle (aorist active) of ποιεω and the reference is to God. Note πιστος as in 2:17.

As also was Moses ( ως κα Μωυσης ). 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 ολω τω οικω αυτου ), an allusion to Nu 12:7 ( εαν ολω τω οικω μου ) about Moses. The "his" is God's. The use of οικος for the people (family) of God, not the building, but the group (1Ti 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

Hath been counted worthy of more glory than Moses ( πλειονος δοξης παρα Μωυσην ηξιωτα ). Perfect passive indicative of αξιοω, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. Δοξης in genitive case after ηξιωτα. For παρα after the comparative πλειονος see 1:4, 9; 2:7.

By so much as ( καθ' οσον ). A proportionate measurement (common use of κατα and the quantitative relative οσος ).

Than the house ( του οικου ). Ablative case of comparison after πλειονα. 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, first aorist active participle of κατασκευαζω, to found or build). But it is God's house as αυτου means (verses 2, 5) and ου in verse 6. This house of God existed before Moses (11:2, 25). Jesus as God's Son founded and supervised this house of God.

Is God ( θεος ). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.

And Moses ( κα Μωυσης μεν ). "Now Moses indeed on his part" ( μεν contrasted with δε ).

In ( εν ). Moses was in "God's house" "as a servant" ( ως θεραπων ). Old word, in LXX, only here in N.T. and quoted from Nu 12:7f. Kin to the verb θεραπευω, to serve, to heal, and θεραπεια, service (Lu 9:11) and a group of servants (Lu 12:42).

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

But Christ ( Χριστος δε ). In contrast with Moses ( μεν in verse 5).

As a son ( ως υιος ). Instead of a θεραπων (servant).

Over his house ( επ τον οικον αυτου ). The difference between επ and εν added to that between υιος and θεραπων. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Ac 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 ). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

If we hold fast ( εαν κατασχωμεν ). Condition of third class with εαν and second aorist (effective) active subjunctive of κατεχω. 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 )

and glorying ( κα καυχημα ) 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 μεχρ τελους βεβαιαν (firm unto the end), but it is clearly genuine in verse 14. He pleads for intelligent confidence.

Wherefore ( διο ). Probably this inferential conjunction ( δια, ο, because of which) goes with μη σκληρυνητε (harden not) in verse 8 rather than with βλεπετε (take heed) in verse 12 unless the long quotation be considered a parenthesis. The long quotation in verses 7-11 is from Ps 95:7-11. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; 4:1-10; 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 ( καθως λεγε το πνευμα το αγιον ). Just this phrase nowhere else in the N.T., except Act 21:11 (Agabus), though practically the same idea in 9:8; 10:15. In 1Ti 4:1 the adjective "Holy" is wanting as in Re 2; 3. But the writer quotes this Psalm as the Word of God and in 4:7 attributes it to David.

If ye shall hear ( εαν ακουσητε ). Condition of third class with εαν and first aorist active subjunctive of ακουω.

Harden not ( μη σκληρυνητε ). Prohibition with μη and first aorist (ingressive) active subjunctive of σκληρυνω, late verb from σκληρος (dried up, stiff, hard) as in Ac 19:9; Ro 9:18.

As in the provocation ( ως ην τω παραπικρασμω ). Late compound from παραπικραινω, late verb to embitter ( παρα, πικρος ), found only in LXX and here and verse 15. It means embitterment, exasperation. For the simple verb πικραινω, to make bitter, see Col 3:19. The reference is to Meribah (Ex. 17:1-7).

Like as in the day ( κατα την ημεραν ). "According to the day" as in Ac 12:1; 19:23.

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

Wherewith ( ου ). Literally, "where" (the wilderness) as in De 8:15.

Tempted me by proving me ( επειρασαν εν δοκιμασια ). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from δοκιμαζω and this from the LXX). They were not content with God's promise, but demanded objective proof ( εργα, deeds) of God.

And saw ( κα ειδον ). "And yet saw."

Wherefore ( διο ). Not in the LXX, but it makes clear the argument in the Psalm.

I was displeased ( προσωχθισα ). First aorist active of προσοχθιζω, late compound for extreme anger and disgust. In N.T. only here and verse 17.

Err ( πλανωντα ). Present middle indicative of πλαναω, to wander astray, common verb.

They did not know ( ουκ εγνωσαν ). In spite of God's works ( εργα ) 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 ). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of ομνυω, old verb for solemn oath (6:13).

They shall not enter ( ε εισελευσοντα ). Future middle of εισερχομα with ε as an anacoluthon for the Hebrew 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 ( εις την καταπαυσιν μου ). Old word from καταπαυω (Heb 4:8), to give rest, in LXX, in N.T. only in Ac 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells.

Take heed ( βλεπετε ). Present active imperative as in Php 3:2 (three times) of βλεπω in place of the more usual ορατε. Solemn warning to the Jewish Christians from the experience of the Israelites as told in Ps 95.

Lest haply there shall be ( μη ποτε εστα ). Negative purpose with μη ποτε and the future indicative as in Mr 14:2. But we have in Col 2:8 μη τις εστα as in Heb 12:25; μη occurs with the aorist subjunctive, and μη ποτε with present subjunctive (Heb 4:1) or aorist subjunctive (Ac 5:39).

In any one of you ( εν τιν υμων ). The application is personal and pointed.

An evil heart of unbelief ( καρδια πονηρα απιστιας ). A remarkable combination.

Heart ( καρδια ) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jer 16:12; 18:12). Απιστιας 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 τω αποστηνα απο θεου ζωντος ). "In the falling away" (locative case with εν of the second aorist active (intransitive) infinitive of αφιστημ, to stand off from, to step aside from ( απο with the ablative case θεου ) 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 Eze 20:8 for this use of the verb.

So long as it is called today ( αχρις ου το σημερον καλειτα ). The only instance in the N.T. of this conjunction ( αχρ or αχρις or αχρις ου, etc.) with the present indicative in the sense of "so long as" or "while" like εως. Elsewhere it means "until" and with either the aorist indicative (Ac 7:18), the future (Re 17:17), or the aorist subjunctive (Re 7:3).

Lest any one of you be hardened ( ινα μη σκληρυνθη τις εξ υμων ). Negative purpose clause with ινα μη (that not) and the first aorist passive subjunctive of σκληρυνω, the vivid verb from verse 8.

By the deceitfulness of sin ( απατη της αμαρτιας ). Instrumental case απατη (trick, fraud) as is always the case with sin (Ro 7:11; 2Th 2:10). Apostasy (12:4) is their peril and it is a trick of sin.

For we are become partakers of Christ ( μετοχο γαρ του Χριστου γεγοναμεν ). Second perfect active of γινομα, "we have become," not the equivalent of εσμεν (are). For μετοχο see 1:9; 3:1; 6:4. We have become partners with Christ and hence ( γαρ, for) should not be tricked into apostasy.

If we hold fast ( εαν περ κατασχωμεν ). The same condition as in verse 6 with περ (indeed, forsooth) added to εαν. 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 ). For υποστασις see 1:3; 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?

While it is said ( εν τω λεγεσθα ). Locative case with εν of the articular present passive infinitive of λεγω, "in the being said." Thus the author (cf. same phrase in Ps 42:4) introduces the repeated quotation from verses 7, 8. Probably it is to be connected with κατασχωμεν, though it can be joined with παρακαλειτε in verse 13 (treating 14 as a parenthesis).

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

Did provoke ( παρεπικραναν ). First aorist active indicative of παραπικρινω, apparently coined by the LXX like παραπικρασμος (verse 15) to which it points, exasperating the anger of God.

Nay, did not all ( αλλ' ου παντες ). "A favourite device of the diatribe style" (Moffatt), answering one rhetorical question with another (Lu 17:8) as in verses 17, 18, There was a faithful minority mentioned by Paul (1Co 10:7f.).

With them that sinned ( τοις αμαρτησασιν ). Dative masculine plural after προσωχθισεν (cf. verse 10) of the articular first aorist active participle of αμαρτανω ( αμαρτησας, not αμαρτων ).

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

That they should not enter ( μη εισελευσεσθα ). Negative μη (cf. ε in verse 11) and the future middle infinitive in indirect discourse.

To them that were disobedient ( τοις απειθησασιν ). Dative masculine plural of the articular first aorist active participle of απειθεω, active disobedience with which compare απιστιας in verse 12, 19.

And we see ( κα βλεπομεν ). Triumphant conclusion of the exegesis of Ps 95. "So we see."

‏ Hebrews 4:1-13

Let us fear therefore ( φοβηθωμεν ουν ). First aorist passive volitive subjunctive of φοβεομα, to be afraid. There is no break in the argument on Ps 95. This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril.

Lest haply ( μη ποτε ) Here with the present subjunctive ( δοκε ), but future indicative in 3:12, after the verb of fearing. For the optative see 2Ti 2:25.

A promise being left ( καταλειπομενης επαγγελιας ). Genitive absolute of the present passive participle of καταλειπω, to leave behind. God's promise still holds good for us in spite of the failure of the Israelites.

Should seem to have come short of it ( δοκε υστερηκενα ). Perfect active infinitive of υστερεω, old verb from υστερος (comparative of root υδ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. (11:37; 12:15).

For indeed we have had good tidings preached unto us ( κα γαρ εσμεν ευηγγελισμενο εσμεν ). Periphrastic perfect passive indicative of ευαγγελιζω (from ευαγγελιον, good news, glad tidings) to bring good news, used here in its original sense as in verse 6 of the Israelites ( ευαγγελισθεντες first aorist passive participle).

Even as also they ( καθαπερ κακεινο ). See verse 6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty.

The word of hearing ( ο λογος της ακοης ). As in 1Th 2:13. Genitive ακοης describing λογος, the word marked by hearing (the word heard).

Because they were not united by faith with them that heard ( μη συνκεκερασμενους τη πιστε τοις ακουσασιν ). Μη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμ, old verb to mix together) ends in -ος agreeing with λογος or -ους agreeing with εκεινους (them). Taking it in -ους the translation is correct. Πιστε is in the instrumental case and τοις ακουσασιν in the associative instrumental after συν.

Do enter ( εισερχομεθα ). Emphatic futuristic present middle indicative of εισερχομα. We are sure to enter in, we who believe.

He hath said ( ειρηκεν ). Perfect active indicative for the permanent value of God's word as in 1:13; 4:4; 10:9, 13; 13:5; Ac 13:34. God has spoken. That is enough for us. So he quotes again what he has in verse 11 from Ps 95.

Although the works were finished ( καιτο των εργων γενηθεντων ). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Ac 14:17 (with verb).

From the foundation of the world ( απο καταβολης κοσμου ). Καταβολη, late word from καταβαλλω, usually laying the foundation of a house in the literal sense. In the N.T. usually with απο (Mt 25:44) or προ (Joh 17:24) about the foundation of the world.

Somewhere on this wise ( που ουτως ). See 2:6 for που τις for a like indefinite allusion to an Old Testament quotation. Here it is Ge 2:2 (cf. Ex 20:11; 31:17). Moffatt notes that Philo quotes Ge 2:2 with the same "literary mannerism."

Rested ( κατεπαυσεν ). First aorist active indicative of καταπαυω, intransitive here, but transitive in verse 8. It is not, of course, absolute rest from all creative activity as Jesus shows in Joh 5:17. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).

And in this place again ( κα εν τουτω παλιν ). The passage already quoted in verse 3; 3:11.

It remaineth ( απολειπετα ). Present passive indicative of απολειπω, old verb to leave behind, to remain over. So again in 4:9; 10:26. Here the infinitive clause ( τινας εισελθειν εις αυτην ) is the subject of απολειπετα. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David.

Failed to enter in ( ουκ εισηλθον ). "Did not enter in" (second aorist active indicative of εισερχομα ). It is a rabbinical argument all along here, but the author is writing to Jews.

He again defineth a certain day ( παλιν τινα οριζε ημεραν ). Present active indicative of οριζω, old verb to set a limit ( ορος, horizon) as in Ac 17:26; Ro 1:4.

In David ( εν Δαυειδ ). Attributing the Psalm to David or in the Psalter at any rate.

Hath been before said ( προειρητα ). Perfect passive indicative referring to the quotation in 3:7, 15.

After so long a time ( μετα τοσουτον χρονον ). The time between Joshua and David.

Joshua ( Ιησους ). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ε and aorist indicative in the condition and αν with the imperfect in the conclusion.

He would not have spoken ( ουκ ελαλε ). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist.

A sabbath rest ( σαββατισμος ). Late word from σαββατιζω (Ex 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις (cf. Re 14:13).

For the people of God ( τω λαω του θεου ). Dative case of blessed personal interest to the true Israel (Ga 6:16).

As God did from his ( ωσπερ απο των ιδιων ο θεος ). It is not cessation of work, but rather of the weariness and pain in toil. The writer pictures salvation as God's rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods).

Let us therefore give diligence ( σπουδασωμεν ουν ). Volitive subjunctive aorist of σπουδαζω, old verb to hasten (2Ti 4:9), to be eager and alert (1Th 2:17). The exhortation has a warning like that in 4:1.

That no man fall ( ινα μη πεση ). Negative purpose with ινα μη and the second aorist active subjunctive of πιπτω, to fall.

After the same example of disobedience ( εν τω αυτω υποδειγματ της απειθειας ). The unbelief is like that seen in the Israelites (3:12, 18; 4:2). Hυποδειγμα is a late word from υποδεικνυμ (Mt 3:7) and means a copy (Joh 13:15; Jas 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples.

The word of God ( ο λογος του θεου ). That just quoted about the promise of rest and God's rest, but true of any real word of God.

Living ( ζων ). Cf. the Living God (3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in Joh 1:1-18 where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See Joh 6:63: "The words which I have spoken are spirit and are life."

Active ( ενεργης ). Energetic, powerful (Joh 1:12; Php 3:21; Col 1:29).

Sharper ( τομωτερος ). Comparative of τομος, cutting (from τεμνω, to cut), late adjective, here only in the N.T.

Than ( υπερ ). Often so after a comparative (Lu 16:8; 2Co 12:13).

Two-edged ( διστομον ). "Two-mouthed" ( δι-, στομα ), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword ( ξιφος ) by Homer and Euripides.

Piercing ( διικνουμενος ). Present middle participle of διικνεομα, old verb to go through, here only in N.T.

Even to the dividing ( αχρ μερισμου ). Old word from μεριζω ( μερος, part), to partition.

Of soul and spirit ( ψυχης κα πνευματος ). As in 1Th 5:23; 1Co 15:45, but not an argument for trichotomy. Psychology is constantly changing its terminology.

Of both joints and marrow ( αρμων τε κα μυελων ). From αρω, to join, comes αρμος, old word, here only in the N.T. Μυελος (from μυω, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them.

Quick to discern ( κριτικος ). Verbal adjective in -ικος, from κρινω, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" ( ενθυμησεων κα εννοιων καρδιας ). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.

That is not manifest ( αφανης ). Old adjective ( α privative and φαινω, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin.

Naked ( γυμνα ). Both soul and body are naked to the eye of God.

Laid open ( τετραχηλισμενα ). Perfect passive participle of τραχηλιζω, late verb to bend back the neck ( τραχηλος, Mt 18:6) as the surgeon does for operating, here only in N.T. See Ro 16:4 for the peril of risking one's neck ( τραχηλον υποτιθενα ). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God.

With whom we have to do ( προς ον ημιν ο λογος ). "With whom the matter or account for us is." There is a slight play here on λογος of verse 12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.