7 Wherefore, as the Holy Spirit saith, Today (this day) if ye will hear his voice, 8 Harden (to make stubborn, or render obstinate) not your heart, as in the provocation (rebellion), in the day of trial (temptation) in the wilderness, 9 When your fathers put me to the test (assayed), proved (tested) me, and saw my works (miracles, deeds) forty years. 10 Wherefore, I was grieved (provoked, disgusted) with that generation, and said, They do always err (go astray, are deceived) in their heart, and they have not known my ways. 11 So I swore (gave an oath) in my wrath (indignation or anger), They shall not enter (come in) into my rest (the enjoyment of Canaan). 12 Take heed (Be on the alert), brethren, lest there be in any of you an evil heart of unbelief, in departing (falling away) from the living God (the God Who is alive). 13 But exhort (admonish) one another daily while it is called Today, lest any of you be hardened (stubborn or obstinate) through the deceitfulness (fallaciousness or misleading) of sin. 14 For we are made partakers (partners) of Christ, if we hold (hold fast) the beginning of our confidence (assurance) steadfast (unshaken) unto the end, 15 While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. 16 For who, when they had heard, did provoke (exasperate)? Did not all that came out of Egypt by Moses? 17 But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses (dead bodies) fell in the wilderness? 18 And to whom swore he that they should not enter into his rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief (lack of faith).
1 The writer uses the word "therefore" from hoden an adverb of place meaning in view of the personal qualities found in Christ, His personal greatness and His admirable fitness as Savior--the readers are called upon to direct their attention toward this Savior (Kellar Notes, p. 15). "The terms in which they are addressed -- 'brothers in the family of God, who share a heavenly calling' (NEB) -- are calculated to remind them of the dignity with which God has invested them, a dignity which it would be insulting to God for them to treat lightly" (Bruce, p. 55). The calling that Jehovah God makes is a heavenly, celestial (epi and ouranos) that is, a calling or invitation originating in the heavenlies. The word for calling is found in the Pauline writings nine times and in the Petrine epistles once. Every time the word is used it speaks of a Divine call to the elect, either Israel or the Gentiles, to repentance and salvation. The writer says that those called are partakers (metoichoi from metochois meaning fellows, partners) with each other. The Hebrew saints are admonished to consider (katanoesate from kata and noeo take a long critical look or study) or contemplate. They are to take a good look at Him Who is far above angels; He is the Apostle (apostolon from apo and stello meaning one sent away, in this case the Lord Jesus Christ, God's Messenger or Ambassador) of our profession of faith (omologias or confession of faith). Robertson says that this is the only time in the New Testament that Jesus is called an Apostle (p. 353). Moffat notes that apostolos is Ionic for presbeutes; that is, not a mere envoy, but an ambassador or representative sent with powers. Also Jesus is called our High Priest (archierea). In the Gospels and the book of Acts the high priest was a member of the Aaronic priesthood; there was only one high priest at a time. Only when the high priest died would another be chosen. Throughout Hebrews (2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11) Jesus Christ is called our High Priest after the order of Melchizedek. Our Lord Jesus Christ was an Apostle; that is, sent out from heaven on a mission. He is also our Prophet, Priest and some day soon He will be our King or Potentate of heaven and earth. Jesus prayed in the Model Prayer, "Thy kingdom come. Thy will be done in earth, as it is in heaven." When this prayer shall have been answered Jesus will be King of kings and Lord of lords. "The two grand characteristics in Christ's character and work as Savior, are, in the two epithets, pregnantly designated; His descent from heaven as God's ambassador of salvation; His re-ascent to heaven as man's interceding High Priest. In the one feature He is the divine and divinely commissioned organ of the New Revelation; in the other, He is the true high priestly sacrifice, and Intercessor before God" (Kellar Notes, p. 15).
2 It is Christ Jesus that is faithful (piston from pistos meaning true, believing or worthy of confidence) to the One Who (Jehovah God) appointed (poisanti from poieo meaning made, bring about) or made Him, just as Moses was faithful over his house (Israel); house here refers more to "household" or the "people" rather than a building or dwelling. Numbers 12:7 (LXX) reads, "My Moses...he is faithful in all my house." Yeager writes, "(Christ's) faithfulness was to the Father Who sent Him into the world, just as Moses was faithful in the sphere of the activity to which God called him" (p. 128). The readers were acquainted with Moses and his faithfulness; in fact, Jesus was more faithful than Moses. Moses was faithful in the sphere of legalism (the Law), while Jesus Christ was faithful in the sphere of redemptive grace. Christ is greater than Moses and his message; in fact, Jesus is God's message. This is the third incident where Jesus is greater; (1) greater than the prophets, 1:1, 2; (2) greater than angels 1:5 - 14; and now (3) greater than Moses 3:1 - 4:16. Since Jesus is greater than prophets, angels and Moses, they should consider listening to Him, for He is the Way of salvation.
3 Jesus was counted worthy (exiotai from exiosa meaning to think worthy) of more (pleionas from pleion which means greater or more excellent) glory (doxa), dignity or honor than Moses, because he that builds (kataskeuasas from kataskeuazo meaning to prepare or make) a house has more glory and honor than the house itself. House - oikou from oikos means house or sometimes a dynastic family such as the House of Israel, the temple or the tabernacle. Here Jehovah God is the Divine Designer or Architect of the house of Israel; later on He is the Designer or Architect of His Church and of the Family of God. In connection with the building of God's house, Zechariah 6:12, 13 read, "And thou shalt say to him, Thus saith the Lord Almighty; behold the man whose name is The Branch; and he shall spring up from his stem, and build the house of the Lord. And he shall receive power, and shall sit and rule upon his throne; and there shall be a priest on his right, and a peaceable counsel shall be between them both."
4 The writer uses this verse to promote the idea that Jehovah God is the Builder or Architect of everything. He is the Creator of the universe. Other Scriptures reinforce the fact that the Lord Jesus Christ as God was the Creator; John 1:3 reads, "All things were made by him; and without him was not anything made that was made." Colossians 1:15 - 17 says, "Who is the image of the invisible God, the first-born of all creation; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him; and he is before all things, and by him all things consist." In and through the Lord Jesus, Jehovah God was the One Who laid the blueprint for the universe. It is true that a man builds houses (all buildings), but God creates the building materials. "God the Father, the Maker of all things, is inevitably the founder of His own household, and it was through His Son that He brought into being all things in general and His own household in particular" (Bruce, p. 57). Of course, the ultimate and Supreme Founder and Builder of both houses is Jehovah God.
5 Truly Moses was a faithful individual in all his house; he performed as God's servant (therapon meaning attendant or retainer) and testified concerning those things that would later be revealed. The word translated "servant" is from the Greek word "to hold," "to have about one" (an attendant). Thayer says this word was used "of God, spoken of Moses discharging the duties committed to him by God...as in Numbers 12:7" (p. 289). It is said of Moses in Deuteronomy 18:15, 17, 19, (LXX), "The Lord thy God shall raise up to thee a prophet of thy brethren, like me; him shall ye hear...I will raise up to them a prophet of their brethren, like thee: and I will put my words in his mouth, and he shall speak to them as I shall command him. And whatever man shall not hearken to whatsoever words that prophet shall speak in my name, I will take vengeance on him." The same word therapon "attendant" is found in Joshua 1:2 which reads, "Moses, my servant (attendant) is dead..." The word translated "spoken" is (lalethesomenon meaning to speak or tell) something be spoken at a later date; something witnessed (marturion meaning to be testified) later. So Moses, on the one hand, was a faithful servant or attendant, and Christ on the other hand, was as faithful as was Moses. Yeager says, "Just as the paidagogos...child conductor (Galatians 4:21 - 29) was a faithful servant to prepare the child for legal sonship at age 14, Moses' task was to prepare Israel for the coming of her Messiah and Savior. He performed it faithfully. Compare Romans 3:21b" (p. 133).
6 The Lord Jesus was the Son over His house which embraces all of His children provided they remain faithful or hold fast (kauaschomen meaning possess) the confidence (parresian which also means boldness or plainly) and rejoice in that which springs from hope (elpidos also meaning assurance). We are God's house if we do not play the traitor and desert. There is a difference in the person who possesses salvation and the one who professes salvation. Those who possess salvation are those who have truly repented of their sins; (they have made a 180 degree turn from their sins and turned to Christ for salvation) and have placed their entire faith and trust in the Lord Jesus Christ to save them from their sins. Those who only profess to be saved have not repented of their sins and are content to live with their sins. Those who possess salvation have truly been convicted of their sins by the Holy Spirit and have made an "about-face" from their sins and turned to Christ Jesus the Lord. "Christian believers are declared to be this spiritual house. But this relationship rests upon a condition that we prove ourselves believers; that we establish our claim by maintaining our fidelity to the end. The wavering condition of his readers prompts this sudden turn, while the language is suggested by the context" (Kellar Notes, p. 17).
7 - 9 Psalm 95 is divided into two parts - verses 1 -7a consists of a call to worship Jehovah God, while the remaining verses 7b - 11 contain a warning against disobeying God, reinforced by a reminder of what happened to Israel in the wilderness for their disobedience. The writer is quick to give some examples of profession and possession. He quotes from Psalm 95:7 - 11 (LXX) which read, 7 "For he is our God; and we are the people of his pasture, and the sheep of his hand. 8 Today, if ye will hear his voice, harden not your hearts, as in the provocation, according to the day of irritation in the wilderness; 9 where your fathers tempted me, proved me, and saw my works. 10 Forty years was I grieved with this generation, and said, They do always err in their heart, and they have not known my ways. 11 So I sware in my wrath, They shall not enter into my rest." Note that the psalmist says of Israel that Jehovah God is their God, and they are the people of his pasture and the sheep of his hand which can only mean that as a whole they are His children, although as is found out later, they were not all God's children after all. Israel will be sorry the day that they disobeyed Moses and his God. They should not ignore God's directions under the Mosaic administration; how much less could they disobey the appeal of the gospel of the Lord Jesus. Today is a translation of Semeron meaning this day denoting urgency while there is yet time. In the earlier days of D. L. Moody's ministry he would admonish the congregation at the conclusion of his sermons to "Go home and think about what I have said." During the great Chicago fire some who had heard him make that statement died in the fire. That was the last time Moody ever made that remark at the conclusion of his message. The word "Today" signifies the present time of grace. When the Holy Spirit convicts the soul, it is time to move without delay. They were admonished not to harden (skleronete from skleruno meaning make stubborn or render obstinate; skleros can also mean dried up or stiff) their hearts against the Holy Spirit's conviction as in the provocation (parapikrasmo meaning to provoke or make bitter) while journeying and undergoing trial (pierasmou meaning temptation or test) in the desert. Kistemaker writes, "The phrase harden not your hearts is Semitic in origin, but no one has difficulty understanding its meaning. In our culture we use the concept deaf and say that someone, by ignoring the speaker, deliberately refuses to hear. Nevertheless, by doing this the person takes full responsibility for his wilful neglect and refusal to hear" (p. 91). This word to make bitter or harsh is found in Colossians 3:19; Revelation 8:11; 10:9, 10). Note that the LXX translates the word used for provocation - irritation. Barnes quotes J. P. Wilson who wrote, "One provocation was in demanding bread at Sin; a second for want of water at Massah or Meribah; a third time at Sinai with the golden calf; a fourth time at Taberah for want of flesh; a fifth time at Kadesh when they refused to go up unto Canaan, and the oath came that they should die in the wilderness. A like refusal may prevent us from entering into rest" (p. 82).
Israel was in the wilderness for forty years; however, thirty-eight of those years were spent wandering because of the unbelief of many. Two years were spent in and around Horeb (Exodus 15:22 - 40:33), for thirty-eight more years (Numbers 14:1 - 27:14) Israel spent wandering in the wasteland of Sinai. Of course Jehovah God led them all the way by His pillar of cloud by day and His pillar of fire by night ( Exodus 13:21,22; 40:34 - 38). Furthermore, the pilgrims' clothes and shoes did not wear out in all those forty years (Exodus 13:21; 16:4, 5; 17:6; Deuteronomy 29:5).
9 The Israeli fathers tempted (epeirasan from peirazo which means examine or assay), proved (dokimasoa meaning to prove or put to the test) Jehovah God while wandering in the wilderness for those forty years. Israel continually murmured and complained, and as they did they put Jehovah God to the test. Here were the people of God, His covenant people, redeemed by blood and the power of God, yet many of them continued to disbelieve; they murmured that they had no water, so God gave them water from the rock (Exodus 17:1ff). They murmured about nothing to eat so God gave them quail and manna (Exodus 16:13 - 22; Numbers 11:31, 32). In spite of God's works (erga meaning deeds or activity), His goodness and the supply of their needs they continued to murmur and complain. Because of their unbelief thousands of them fell in the wilderness before they reached the Promised Land. It must be kept in mind that they were a mixed multitude (Numbers 11:4), some believed and some did not.
10 Jehovah God was grieved (prosochthisa from prosochthizo meaning to be vexed in spirit, extremely angered or to be disgusted) with Israel. Because God was grieved and provoked, He stated that the children of Israel err (planontai from planao which means to go astray, wander or led away) because they do not know God's ways. The nation wandered for forty years because of their rebellion, and every rebel died in the wilderness. God raised up a new generation.
11 God swore (omosa meaning to give an oath) in His wrath (orge meaning indignation) that these unbelievers would not enter (eiseleusantai from eierchomai meaning to enter in or go in) into their rest (katapausin from katapausis which means to dwell for a time of rest). The eight times the word is used in Hebrews has to do with the rest of salvation which results from trusting in the finished work of God. Genesis 2:3 says of Jehovah God, "(He) blessed the seventh day and sanctified it, because that in it he had rested from all his work which God created and made." For God to rest means that He ceased from His creative work. Just as God finished His work of creation, so Israel could rest in Canaan because Jehovah God wanted to do all the work for them; all they had to do was to start marching and God would give them the land. For the Christian to rest in salvation is to claim the promises that God has made for him in the His word. The rest for the children of Israel was earthly Canaan.
12 The Hebrews are to take notice (blepete from blepo to see or observe) that what happened to the children of Israel in the wilderness happened to them because of their unbelieving hearts that they forsake (apostenai from aphistemi meaning to depart from or to stand off from) the living (zontos from zoa which means He Who is alive) God. The word apostenai is the word corresponding to our word apostasy; remember that apostasy from Christ is apostasy from Jehovah God. Yeager writes, "To apostatize from the God of Christianity therefore is (to) go back into an area of spiritual death. The key to the argument of Chapters 3 and 4 is in Hebrews 4:2. The distinction must be made between those who had given an intellectual assent to Christianity, and who also mixed their intellectual views with faith, and those who had no faith. Christianity indeed is a theory, but it is more than a theory. It is a life" (p. 143). An "evil heart of unbelief..." must mean their depraved, malignant, and intentionally wicked heart, a heart whose quality and manifestation is unbelief; not unfaithfulness, nor disobedience, but the refusal to trust in Jehovah God. "The living God" is contrasted to idols or lifeless images, also evincing that He lives by working within us, by executing His threats, and fulfilling His promises.
13 In this verse the writer exhorts (parakaleite from parakaleo which is the combination of two Greek words para from and kaleo to beseech or comfort) each Hebrew daily that they will not let the day slip away to where their heart is hardened (sklerunthe meaning stubborn or obstinate of heart) by the deceitfulness (apate meaning the misleading power) of sin. It was the intention of the writer to admonish the Hebrews to let the Holy Spirit urge them on to faithfulness. He didn't want them to be stubborn or to have an obstinate heart like their forefathers. It is so easy to become morally calloused by the pleasantness of sin. Each individual is responsible for himself as he is lead and directed by the Holy Spirit. Fenelon writes, "I would have every minister of the gospel address his audience with the zeal of a friend, with the generous energy of a father, and with the exuberant affection of a mother" (B. I. Vol. LI, p. 263).
14 All the saved are made partakers of Christ if they hold fast (kataschomen from katecho meaning to hold fast or to endure). They will continue steadfast (bebaian from bebaios meaning unshaken to the end of their lives). True believers are going to remain steadfast unto the end; however, those who are mere professors may fall by the wayside. It is a struggle to remain true, but the saved have the Holy Spirit to assist them in their daily walk in this sin-cursed world.
15 The writer repeats a part of verses 7 and 8 and again from Psalm 96:7, 8 for emphasis. There is a clear line of demarcation between the possessors and the professors. Yeager asks two questions, "Did all the Hebrews who came out of Egypt die in the wilderness? Did all who came out of Egypt enter Canaan? No, to both questions. Some who came out of Egypt entered Canaan forty years later. Some did not. The two groups are distinguished and the reason for God's judgment upon those who did not enter Canaan is given" (p. 146).
16 The good news concerning the faithful Israelites is found in Numbers 14:22 - 24, "Because all those men who have seen my glory and my miracles, which I did in Egypt and in the wilderness, and have put me to the test now these ten times, and have not hearkened to my voice; surely they shall not see the land which I swore to give unto their fathers, neither shall any of them that provoked me see it. But my servant, Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it." Caleb and Joshua, along with those less than 20 years of age when they left Egypt, were exempt from God's judgment. Those infants born en route from Horeb to Kadesh-Barnea were permitted to enter Canaan. Of course Moses could have entered the land of Canaan had he not smitten the rock a second time thus destroying the symbol of the Lord Jesus Christ, our Rock and theirs. Exodus 17:6 tells of Moses smiting the rock the first time at Massah meaning "trial" and Meribah meaning "provocation." Numbers 20:7 - 12 tells the story where Moses smote the rock a second time; verses 11, 12 read, "And Moses lifted up his hand, and with his rod he smote the rock twice; and the water came out abundantly, and the congregation drank, and their beasts also, And the Lord spoke unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." What a price Moses paid for disobedience!
17 Those Jews who disobeyed and grieved the Lord for forty years had sinned, and God's judgment upon them was - their carcasses (kola from kolon meaning dead bodies) fell in the wilderness. Numbers 14:29, 32 read, "Your carcasses shall fall in this wilderness; and all who were numbered of you, according to your whole number, from twenty years old and upward, who have murmured against me...But as for you, your carcasses, they shall fall in the wilderness." The Apostle Paul admonished the Corinthians, "Neither murmur ye, as some of them also murmured, and were destroyed by the destroyer" (I Corinthians 10:10). Yeager says of this verse, "Intellectual assent to the theology of the gospel of Christ that is not accompanied by a surrender of the will does not result in regeneration...The writer feared that some in his audience were of this superficial type" (p. 149). What a price Israel paid for their disobedience and murmuring!
18 Jehovah God had sworn that the unbelieving Jews would not enter Canaan, and He kept His word. The Sinai Peninsula was marked by many a grave during the forty years the Israelites wandered in the wilderness. Although the Hebrews were rescued from Egypt by God's grace, blood and power and although they were the children of Abraham, Isaac and Jacob and although they escaped the death angel as he made his way throughout Egypt that Passover night, their unbelief kept them from receiving the promise of God; that is, inheritance in the Promised Land.
19 So the conclusion is - the unbelievers "could not enter in because of unbelief." See: Numbers 14:1 - 39. The word for unbelief is apistian from apistia meaning having no faith or the lack of faith. The Israeli's unbelief, faithlessness kept them out of the promised land.
| Heb. Intro. | Heb 1 | Heb 2 | Heb 3 | Heb 4 | Heb 5 |
| Heb 6 | Heb 7 | Heb 8 | Heb 9 | Heb 10 | Heb 11 |
| Heb 12 | Heb 13 | Heb Bib |