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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Heb_3:7-19 (complete paragraph includes Heb_3:7 to Heb_4:13)
7Therefore, just as the Holy Spirit says,
"Today if you hear His voice,
8Do not harden your hearts as when they provoked Me,
As in the day of trial in the wilderness,
9Where your fathers tried Me by testing Me,
And saw My works for forty years.
10Therefore I was angry with this generation,
And said, 'They always go astray in their heart,
And they did not know My ways';
11As I swore in My wrath,
'They shall not enter My rest.'"
12Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. 13But encourage one another day after day, as long as it is still called "Today," so that none of you will be hardened by the deceitfulness of sin. 14For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, 15while it is said,
"Today if you hear His voice,
Do not harden your hearts, as when they provoked Me."
16For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? 17And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18And to whom did He swear that they would not enter His rest, but to those who were disobedient? 19 So we see that they were not able to enter because of unbelief.
Heb_3:7 "as the Holy Spirit says" This is attributing the inspiration of the OT to the Holy Spirit. In context this is very significant because Scripture is attributed to the Father in Heb_1:5; Heb_1:13; Heb_2:6; Heb_2:11; Heb_4:3-4; Heb_10:9; Heb_13:5. Therefore, this is a strong passage on the deity and personality of the Spirit (See hyperlink, cf. Heb_9:8; Heb_10:15).
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▣ "today if you hear his voice" Heb_3:7-11 are a quote from the Septuagint of Psa_95:7-11, which is a warning to Israel during the wilderness wandering against unbelief. Heb_3:17 through Heb_4:13 is based on an exposition of this passage. This is a third class conditional sentence. They had the opportunity to see and hear (cf. Heb_3:9) but willfully refused and hardened their hearts.
Heb_3:8 "do not harden your hearts as when they provoked me" The historical allusion is to Israel's wilderness wandering period. The Masoretic Hebrew text lists the geographical sites of Israel's rebellion as Meribah (cf. Exo_17:7; Num_20:13) and Massah (cf. Exo_17:7; Deu_6:16). The Septuagint translates them by their etymology (Meribah–place of strife and Massah–temptation, cf. Heb_3:9).
The term "heart" refers to the entire person (cf. Deu_6:4-5). These Israelites initially had faith, but later did not act in faith (i.e., the report of the 12 spies, cf., Numbers 12). As a result they were not permitted to enter the Promised Land.
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▣ "as in the day" Here is an example of the Hebrew term "yom" used in a figurative sense (cf. Joh_8:56; Heb_8:9), not in the sense of a literal 24 hour period.
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Heb_3:9 "tried Me by testing Me" The term "provoking" in Heb_3:8 and the term "test" in Heb_3:9 in the Masoretic Text are "meribah" and "massah," two geographical locations mentioned in Exo_17:1-7 where Israel rebelled against God.
In the Greek translation two different terms for "test" or "try" are used. The first (peirazô) normally had the connotation of "to test with a view toward destruction" and the second (dokimazô) "to test with a view toward approval," but in this context they are synonymous. See Special Topic at Heb_2:18.
▣ "and saw my works" God's miraculous dealings with the children of Israel during the forty year period of the wilderness wanderings did not bring them to complete trust. The parable in Luke 16 of Lazarus and the rich man combined with Mat_24:24 shows that the miraculous is not necessarily the sign of God, nor the best tool for winning men to faith (cf. the devil's temptation of Jesus in Mat_4:3; Mat_4:6).
▣ "forty years" This number is used often in the Bible. It must be a Hebrew idiom for a long, indefinite period of time. Actually, in this context, it refers to 38 years (cf. Num_14:34).
The author of Hebrews has modified both the Hebrew text and Greek text of this Psalm (e.g., Paul's quote of Psa_68:18 in Eph_4:8) by connecting the "forty years" with the Israelites seeing YHWH's miracles during the wilderness wandering period. However, the Masoretic Text and Septuagint relate the phrase to YHWH's anger at the people during this period (cf. Psa_95:10). New Testament authors under inspiration often interpret the OT by rabbinical word plays. This seems to violate our modern commitment to authorial intent as the proper way to interpret the Bible. We must allow the NT authors the right to use the OT in ways that would be inappropriate for modern interpreters. We cannot reproduce the hermeneutical approach of the inspired authors.
Heb_3:10 "I was angry with this generation" A good example of YHWH's anger and judgment is found in Num_14:11; Num_14:22-23; Num_14:27-30; Num_14:35.
▣ "know" The Hebrew term has an element of personal relationship (cf. Gen_4:1; Jer_1:5), not just facts about someone or something. Biblical faith has both a cognitive element (truths) and a personal element (trust).
▣ "My ways" There are many synonyms in Hebrew referring to God's Law (cf. Psa_19:6-9; Psalms 119). God's will was clear to them (i.e., OT Israelites), but they willfully rejected it. This was the problem of the unbelieving Jewish recipients of Hebrews. The message of Jesus had changed "God's ways" (i.e., Mat_5:21-48; Mar_7:19; Mar_10:5-6). It was hard for these Jewish worshipers to leave Moses and trust completely in the Apostolic message of a "new covenant" (i.e., Jer_31:31-34; Eze_36:22-38) totally apart from human performance!
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Heb_3:11 "as I swore in my wrath" God's wrath is as true biblically as is God's love. It must be stated; however, that both are anthropomorphic metaphors using human emotions and terminology. They surely are true about God but not ultimate. God has adequately revealed Himself to us, but there is so much about God that we simply cannot receive while still a part of this temporal, physical, sinful reality.
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Heb_3:12
NASB, NRSV,
NJB "Take care brethren"
NKJV "Beware"
NJB "be careful"
This is a present active imperative; continue to be watchful! It not only is the beginning of the life of faith that is crucial, but also the finish (cf. chapter 11)!!!
NASB, NKJV "brethren"
NRSV "brothers and sisters"
NJB "brothers"
See note at Heb_3:1. This designation seems to refer to believing Jews, although it could denote ethnic paternity.
▣ "an unbelieving heart" This describes a believer who deserts the living God. A believing heart is one that continues firm to the end (cf. Heb_3:14 and chapter 11). The phrase "unbelieving heart" reflects a Hebrew idiom "heart of unbelief" (cf. Heb_4:6), as does "fall away," which reflects the Hebrew shuv ("return" or "turn").
▣ "that falls away from the living God" This is an aorist active infinitive. This verb is the source of our English word "apostasy." This is addressing a developing faithlessness (it is the opposite of Heb_3:14). To whom does this passage relate: (1) believing Jews or (2) unbelieving Jews? The use of "brothers" in Heb_3:1 and the added phrase "partakers of a heavenly calling" and "brothers" in Heb_3:12 demand that it refer to believers.
What then is the warning relating to: (1) salvation or (2) faithfulness? In context it seems to refer to faithfulness; Jesus was faithful, they must be faithful. Hebrews views the Christian life from the end (cf. Heb_3:14), not the beginning (like Paul).
The "falling away" of Heb_3:13 must relate to continual faith and faithfulness. The Israelites had faith, but not functioning, obedient faith. They rejected God's promise of the land flowing with milk and honey by accepting the spies' report (cf. Numbers 13-14), not their belief in God. In this context "falling away" does not mean "falling from faith," but "falling from faithfulness"! However, both are required for a helathy faith. See note at Heb_3:16-18.
God always comes to us in a covenant relationship. We must respond in faith and faithfulness. The Sovereign God has allowed us to participate in our initial decision and on-going discipleship. The author of Hebrews is difficult to follow because
1. he uses rabbinical logic and hermeneutics
2. he is addressing two groups
a. believing Jews
b. unbelieving Jews
3. he views Christian assurance and victory from the criteria of faithfulness as well as faith
4. he focuses on faithfulness to the end (cf. Heb_4:14; chapter 11). He views the Christian life from its conclusion, not its beginning.
The phrase "the living God" is a play on God's covenant name YHWH, which is from the Hebrew verb "to be" (cf. Exo_3:14). See Special Topic: Names for Deity at Heb_2:7. These readers were not rejecting YHWH, but the irony is that rejecting the gospel of Jesus Christ is, in fact, a rejection of YHWH (cf. 1Jn_5:9-12).
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Heb_3:13 "But encourage one another" This is a present active imperative. Believers are to emulate the Spirit and the Son in encouraging faith and faithfulness (cf. Heb_10:24). This is the same root as the word paraclete, which means "one called alongside to help" and is used of the Spirit (cf. Joh_14:16; Joh_14:26; Joh_15:26; Joh_16:7) and of Jesus (cf. 1Jn_2:1).
▣ "Today" "Today," used in Psalms 95, shows that the time for trusting God and finding His rest was still open as it was in David's day. The author is emphasizing that now is the time for decision because there comes a time when continual rejection results in blinded eyes that cannot see (i.e., unpardonable sin of the Gospels and the sin unto death of 1 John).
No one chooses the time when they come to God (cf. Joh_6:44; Joh_6:65). Our only choice is to respond, and respond immediately. Continued rejection and willful unbelief causes a spiritual hardening of the human heart (cf. Aorist passive subjunctive, "be hardened by the deceitfulness of sin"). This is not God's will, but the inevitable consequence of rejection. The people of God who left Egypt in faith balked at God's promise related to possessing the Promised Land. Believers often practice practical unbelief. Beware of segmenting initial faith from continuing faith (cf. Heb_3:6; Heb_3:14).
▣ "that none of you will be hardened by the deceitfulness of sin" This is an aorist passive subjunctive. Sin is personified as the enemy that hardens hearts. Notice how this truth is presented:
1. take care brethren (Heb_3:12)
2. lest one have (Heb_3:12)
a. an unbelieving heart
b. fall away from God
3. encourage one another (Heb_3:13)
4. lest you be hardened by sin (Heb_3:13)
5. we are partakers, if we hold fast (Heb_3:14)
What a powerful encouragement and warning these verses present.
Heb_3:14 "we have become partakers of Christ" This is a perfect active indicative. This implies a finished progress that results in an abiding state of being.
▣ "if" This is a third class conditional which means potential action. This is another warning admonishing Christians to hold fast their confession (cf. Heb_3:6; Heb_4:14; Heb_10:23).
NASB "if we hold fast the beginning of our assurance firm until the end"
NKJV "if we hold the beginning of our confidence steadfast to the end"
NRSV "if only we hold our confidence firm to the end"
TEV "if we hold firmly to the end the confidence we had at the beginning"
NJB "if we keep the grasp of our first confidence firm to the end"
This is an emphasis on perseverance. It is as valid a biblical emphasis as is security. They must be super-glued together for a biblically balanced perspective (cf.HEBREWS 3:6; Heb_4:14; Mar_13:13; Rom_11:22; 1Co_15:2; Gal_6:7-9; 1Jn_2:19; Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:26; Rev_3:5; Rev_3:12; Rev_3:21; Rev_21:7). See hyperlink at Heb_2:2. For "to the end" see Special Topic at7:11.
Most biblical doctrines come in dialectical or paradoxical pairs. The Bible is an eastern book which uses figurative language expressing truth in very strong statements, but then balances it with other seemingly contradictory statements. Thereby truth is found between the two stated extremes. Western people tend to proof-text one side of the paradox and radicalize truth by literally and dogmatically interpreting one expression of truth without seeking and being open to the opposite truth. In many ways this is the major source of tension among modern western denominations! See Special Topics below.
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Heb_3:15 "if" This is another third class conditional sentence, like Heb_3:14, which means potential action. This is a quote from Psa_95:7-8, which has been the focus of chapter 3.
Heb_3:16-18 There are three rhetorical questions in these verses (cf. Heb_3:16-18). If this analogy is taken literally, it seems that all who died in the wilderness (cf. Numbers 14), including Moses, Aaron, and the faithful priests during Korah's rebellion, were all spiritually lost for eternity. This is impossible. This is a play on the words "rest" and "disobedience." These are the two key terms of this context. God has a "rest" for those who trust Him (and continue to trust Him), yet there are consequences for "disobedience," both to unbelievers and believers!
Heb_3:19 The unbelief of Heb_3:19 deals with the continuing faithlessness of Israel during the Wilderness Wandering Period!
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