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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).

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.

When your fathers tempted me,.... This the apostle cites and repeats, to expose the glorying of the Jews in their ancestors; to dissuade them from following their sinful practices; to deter them from the same by observing both their sin and punishment; and to heighten their regards to the voice and Gospel of Christ: proved me; this is either an explication of the former phrase; or it may design the experience this people had of the power and goodness of God, notwithstanding their tempting and provoking the Lord by a distrust of them; which is an aggravation of their sin and ingratitude, and shows the forbearance of God, and that wicked men may partake of outward favours: and saw my works forty years; that is, God's works of providence, in furnishing them with the necessaries of life, in guiding, protecting, and supporting them for the space of forty years, in the wilderness; and his miracles, and the punishment of their enemies; yet they saw and perceived not, but all this time sinned against the Lord, see Deu 29:2 the space of time, forty years, is in the psalm placed to the beginning of the next verse, and is joined with God's grief and indignation at the people, as it is also by the apostle, in Heb 3:17 but the people's sin, and God's grief at it, being of equal duration, it matters not to which it is placed, and therefore to both; perhaps, one reason of its being repeated, and so much notice taken of it is, because there was just this number of years from Christ's sufferings, to the destruction of Jerusalem; which the apostle might have in view.

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?

"On the day of testing." And what is this rebellion that occurred on that day? When, distrusting God, they tested Him. "Will He be able," he says, "to give bread, or prepare a table for His people?" (Ps. 77:19)

"where your fathers tested me." Where, that is, in the desert. Or, where they tested Him in temptation, so that it may be the "where," not the indicative place.

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.

178. – Then (v. 9) he considers their specific sins. In regard to this he does two things: first, he mentions the sin of testing; secondly, the sin of rebellion (v. 10b). In regard to the first he does three things: first, he mentions the sin of testing; secondly, he shows its gravity (v. 9b); thirdly, the punishment (v. 10). 179. – He says, therefore, that they were guilty of the sin of testing Him in the desert, because your fathers tempted me there; and I speak in the Lord's person. Here it should be noted that temptation is an act of testing about something one does not know. Hence, it is from unbelief that a person tempts God, yet it should be noted that sometimes one tempts God, not with the intention of trying and testing, although it is done after the manner of testing. For one who uses an object of his own, because it is useful, is not, properly speaking, testing it; for example, if someone fleeing were to ride on his own horse he would be testing it, but not with the intention of testing; but when his action is useless, then he is testing. Likewise, if someone were to expose himself to danger, compelled by necessity in the hope of divine help, he would not be tempting God; but if without necessity, he would be tempting God; hence the Lord says in Mt. (4:7): 'You shall not tempt the Lord, your God', because there was no need to cast Himself down. So, they tempted the Lord, because they doubted His power, complaining against Moses, as if the Lord could not give them food, even though they had witnessed His power in greater matters; therefore, they were guilty of the sin of unbelief, which is the greatest. 180. – Then he mentions the gravity of their sin when he says, they proved and saw my works. For the greater the benefits one receives from God and the greater the certitude he has of God's power, if he later doubts, he sins more gravely. But they had seen signs and wonders in the land of Egypt, the dividing of the sea, and other miracles, and yet they did not believe; hence, it is stated in Num. (14:22): 'Yet all the men that have seen my majesty and the signs that I have done in Egypt and in the wilderness, and have tempted me now ten times, have not obeyed my voice'. Hence he said, proved, i.e., wished to experience, and saw, i.e., experienced my works, i.e., effects which could not have taken place, unless they had been performed by one with infinite power. And all this not for one day, but for forty years, during which they remained in the desert, because they always had manna and the pillar of fire and the cloud. Or, they proved and saw me, because He never failed them.

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.

When your fathers tempted me - It would be better to translate οὑ where than when, as the Vulgate has done in its ubi; and this translation has been followed by Wiclif, Coverdale, Tindal, and our first translators in general. In my old MS. Bible the 7th, 8th, and 9th verses stand thus: - Wherefore as the Holy Gost seith, to-day gif yhe han herde his voyce: nye yhe herden ghour hertis as in wrath-thinge, after the day of temptacioun in desert. Where ghoure fadris temptiden me: provyden and saiden my werkis. Wherefore fourtye yeere I was offendid or wrothe to this generatoun. In behalf of this translation, Dr. Macknight very properly argues: "The word When implies that, at the time of the bitter provocation, the Israelites had seen God's works forty years; contrary to the history, which shows that the bitter provocation happened, in the beginning of the third year after the Exodus: whereas the translation where, as well as the matter of fact, represents God as saying, by David, that the Israelites tempted God in the wilderness during forty years, notwithstanding all that time they had seen God's miracles."

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.

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, Heb 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.