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In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 to the end).

Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psa 95:7, etc., where observe, I. What he counsels them to do - to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late." II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this." Observe, The hardening of our hearts is the spring of all our other sins. III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exo 17:2-7. Observe, 1. Days of temptation are often days of provocation. 2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness. 3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe, (1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin. (2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God. (3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations. (4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner. (5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (Heb 3:10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy. (6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God. IV. What use the apostle makes of their awful example, Heb 3:12, Heb 3:13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation. 1. He gives the Hebrews a proper caution; the word is, Take heed, blepete - look to it. "Look about you; be upon your guard against enemies both within and without; be circumspect. You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they." Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (Co1 10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them. 2. He enforces the admonition with an affectionate compellation: "Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long." And here he enlarges upon the matter of the admonition: Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall. 3. He subjoins good counsel to the caution, and advises them to that which would be a remedy against this evil heart of unbelief - that they should exhort one another daily, while it is called today, Heb 3:13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since tomorrow is none of ours, we must make the best improvement of today. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin. 4. He comforts those who not only set out well, but hold on well, and hold out to the end (Heb 3:14): We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. Here observe, (1.) The saints' privilege: they are made partakers of Christ, that is, of the Spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith. 5. The apostle resumes what he had quoted before from Psa 95:7, etc., and he applies it closely to those of that generation, Heb 3:15, Heb 3:16, etc. While it is said, Today if you will hear, etc.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation." The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God. (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever. 6. The apostle puts some queries upon what had been before mentioned, and gives proper answers to them (Heb 3:17-19): But with whom was he grieved forty years? With those that sinned. And to whom did he swear? etc. Whence observe, (1.) God is grieved only with those of his people who sin against him, and continue in sin. (2.) God is grieved and provoked most by sins publicly committed by the generality of a nation; when sin becomes epidemic, it is most provoking. (3.) Though God grieves long, and bears long, when pressed with the weight of general and prevailing wickedness, yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (with rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them; it lays them under the wrath and curse of God, and leaves them there; so that in truth and justice to himself he is obliged to cast them off for ever.

INTRODUCTION TO HEBREWS 3 The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Heb 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Heb 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Heb 3:7 which are taken out of Psa 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Heb 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Heb 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Heb 3:14. And then the exhortation in the above passage of Scripture is recited, Heb 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Heb 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Heb 3:17.

Wherefore, as the Holy Ghost saith,.... In Psa 95:7 today if you will hear his voice; either the precepts of Christ, to hear which is to obey them; and this is an acknowledgment to Christ as King of saints, and is a testimony of love to him, and is wellpleasing in his sight; and in which the saints find pleasure themselves, and profit also: or the Gospel of Christ, which is a voice of love, grace, and mercy; of peace and reconciliation; of pardon and righteousness; of liberty, redemption, and salvation by Christ; and to hear it, is not only to hear it externally, but internally, so as to understand it, and distinguish it from the voice of a stranger, and to approve of it, and believe it, and put in practice what is heard: and "today" may intend some festival day in David's time, when, and on account of which, this psalm was penned; as the feast of tabernacles, which was a type of Christ tabernacling in human nature; or it may regard the time of man's life, while it is day, or the present instant of life: or rather the whole Gospel dispensation. The psalm from whence these and some following words are taken, belongs to the Messiah; for the person the subject of it, is called the rock of our salvation; and every thing in it is applicable to him; as the ascription of deity, and divine worship; the creation and preservation of the universe; yea, he is represented as a shepherd, and the saints as his sheep; which plainly points at the office of Christ; and these very words are often made use of by the Jews, and applied to the Messiah, showing that if the Jews would repent but one day, or keep the sabbath but one day, the son of David, the Messiah, would come; since it is said, "today if you will hear his voice" (d); which the Chaldee paraphrase renders "his Word", his essential Word, the Lord Jesus Christ. (d) T. Bab. Sanhedrin, fol. 98. 1. Shemot Rabba, sect. 25. fol. 109. 3. & Shirhashirim Rabba, fol. 19. 3.

Paul, having treated of hope, and having said that "We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end"; next shows that we ought to look forward with firmness, and he proves this from the Scriptures. His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet. He says that there are "three" rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here. And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, "They shall not enter into My rest." It remains therefore that it is this third.

But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea, and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies' spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; when they ought, I say, to have remembered this, and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, "for God hath brought us out thither" to "slay us, with our children and wives." God therefore being angry that they had so quickly cast off the memory of what had been done, sware that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, "To-day, if ye will hear His voice, harden not your hearts," that ye may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently said this as of some future rest. For if they had received their Rest (he says) why does He again say to them, "To-day if ye will hear His voice harden not your hearts," as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?

Saying that it is necessary to hope for good things from Christ, he now says that we must not harden our hearts towards this faith and hope, so that we do not suffer the same things as those who, in the desert, became unbelievers. And today, which is always evident, as if he were saying: Whenever and as long as today is, if you hear the voice of the one calling Christ, do not harden your hearts and become stubborn so as not to hear him. "do not harden your hearts." For the hard and unyielding and stubborn are against the one who speaks to them. "your hearts." For the Israelites, he says, becoming hard-hearted, provoked the God who was speaking to them.

Having spoken about hope and about the need to await with confidence the reward and rest there from the labors here, he next proves on the basis of the prophet's words: believers will enter into rest, but unbelievers will not enter, just as the ancients did not enter. For after the Israelites crossed the Red Sea and received in the wilderness countless proofs of God's care for them and His power, they resolved to send spies to examine the nature of the land they intended to enter. Those who were sent returned and spoke with amazement about the nature of that land and about the fact that it was inhabited by unconquerable people. And so the people, who should have paid attention to the unconquerable power of God, struck by these words, murmured and decided that they should return to Egypt. Therefore God, angered that they had so quickly forgotten so many wonders, swore that the murmuring generation would not enter the land of promise — and indeed, all of them perished in the wilderness, except Caleb and Joshua. Therefore, if David, speaking after this generation had already passed, said: "Today, when you hear His voice, do not harden your hearts" (Heb. 3:15), it was so that you would not suffer the same fate as your forefathers and not be deprived of rest; it is clear that he was speaking of some other rest, which we must obtain. For if they truly attained rest, then why does he say: "Today... do not harden your hearts," like the fathers, lest you too fail to enter into rest? What other rest is this, if not the Kingdom of Heaven, of which the Sabbath served as a type, and the entry into Palestine by the children of that unbelieving generation served as a foreshadowing? For there are three rests: the rest of the Sabbath, when God rested from His works. David was not thinking of speaking about this rest now, since it had been long ago. Another is the entry into the land of promise, upon entering which the Jews were to find rest from wars and wandering. And he is not speaking of this now either, for Palestine at that time, in the days of David, had already been occupied by the Hebrews. How then would David speak of it as something not yet obtained? Thus, he meant another rest, into which Joshua could not lead his people. What rest is this, if not the rest in heaven? Therefore strive so that you are not deprived of it through unbelief, like our forefathers. Such is the meaning of this entire very significant passage: it must be examined in parts. But note that one must not demand an account from God, but must believe in Him, whether He saves from calamities or not. He also accuses them of the fact that they tempted Him, that is, without testing they did not trust in Him as almighty.

170. – Having proved that Christ is greater than Moses, the Apostle now concludes that Christ is more deserving of our obedience. He does this by the authority of David the prophet in Psalm 94. He does three things: first, he proposes the authority which contains an exhortation; secondly, he explains it (v. 12); thirdly, he argues from the authority and the explanation (chap. 4). In regard to the first he does three things: first, he hints at the authority of the following words; secondly, he makes the exhortation which is the authority (v. 7b); thirdly, he presents a similitude (v. 8b). 171. – The authority of the words consists in the fact that they were not uttered by human lips, but by the Holy Spirit; hence, he says, Wherefore, as the Holy Spirit says. As if to say: Christ has more grace than Moses. Therefore, if we hearken to Moses, we ought not harden our hearts against hearing Christ. But he cites the words of the Old Testament for the New, lest anyone suppose that they refer only to the Old Testament; for they should be referred also to the New and to another time. They are the words of the Holy Spirit, because, as it says in 2 Pt. (1:21): 'Prophecy came not by the will of man at any time, but the holy men of God spoke, inspired by the Holy Spirit.' For David himself says of himself: 'The spirit of the Lord spoke through me' (2 Sam. 23:2). Therefore, in this he shows that the authority is true, because it is from the Holy Spirit—against the Manicheans. 172. – Then (v. 7b) he gives the admonition in which he does three things: first, he describes the time; secondly, he mentions the benefit (v. 7b) thirdly, the admonition (v. 8). 173. – The time is today, i.e., day time. For the time of the Old Law was called night, because it was a time of shadows: 'For the law, having a shadow of the good things to come' (below 10:1). But the time of the New Testament, because it repels the shadow of the night of the Law, is called day: 'The night is passed, the day is at hand' (Rom. 13:12). That time is called day, because it witnessed the rising of the sun of justice: 'But unto you that fear my name, the Sun of justice shall arise' (Mal 4:2). This day is not succeeded by night, but by a clearer day, namely, when we shall see the Sun of justice with His face revealed, when we shall see Him by His essence. 174. – And in this day a benefit will be given to us. For he continues, when you hear his voice, because we hear His voice, which was not true of the Old Testament, in which the words of the prophets were heard: 'In times past God spoke to the Son' (Heb. 1:1); 'Therefore, my people shall know my name in that day, because it was I myself that spoke, behold, I am here' (Is. 52:6); 'Let your voice sound on my ears' (S of S 2:14). For in this the benefit so long desired is shown to us: 'If you had known and in this your day, the things that are to your peace' (Lk. 19:42).

Jesus is the High Priest of our profession, Heb 3:1. And is counted worthy of more honor than Moses, as the Son Israelites did, and were excluded from the earthly rest in Canaan, Heb 3:7-11. We should be on our guard against unbelief, Heb 3:12. And exhort each other, lest we be hardened through the deceitfulness of sin; and we should hold fast the beginning of our confidence to the end, and not provoke God as the Israelites did, and who were destroyed in the wilderness, Heb 3:13-17. They were promised the earthly rest, but did not enter because of unbelief, Heb 3:18, Heb 3:19.

Wherefore (as the Holy Ghost saith, Today - These words are quoted from Psa 95:7; and as they were written by David, and attributed here to the Holy Ghost, it proves that David wrote, by the inspiration of God's Holy Spirit. As these words were originally a warning to the Israelites not to provoke God, lest they should be excluded from that rest which he had promised them, the apostle uses them here to persuade the Christians in Palestine to hold fast their religious privileges, and, the grace they had received, lest they should come short of that state of future glory which Christ had prepared for them. The words strongly imply, as indeed does the whole epistle, the possibility of falling from the grace of God, and perishing everlastingly; and without this supposition these words, and all such like, which make more than two-thirds of the whole of Divine revelation, would have neither sense nor meaning. Why should God entreat man to receive his mercy, if he have rendered this impossible? Why should he exhort a believer to persevere, if it be impossible for him to fall away? What contemptible quibbling have men used to maintain a false and dangerous tenet against the whole tenor of the word of God! Angels fell - Adam fell - Solomon fell - and multitudes of believers have fallen, and, for aught we know, rose no more; and yet we are told that we cannot finally lose the benefits of our conversion! Satan preached this doctrine to our first parents; they believed him, sinned, and fell; and brought a whole world to ruin!

THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19) 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 (Heb 12:2). The Greek word is often used by Luke, Paul's companion (Luk 12:24, Luk 12:27). 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. Phi 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 (Joh 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 (Joh 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.

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 . . . (Heb 3:6). Jesus is "faithful," be not ye unfaithful (Heb 3:2, Heb 3:12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Psa 95:7-11, is completed at Heb 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 (Heb 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.