Heb 3:1, 2Pe 1:10 | Barnes | STEP | CHAPTER III. ANALYSIS OF THE CHAPTER. THE Jews valued their religion on many accounts. One was that it had been given by the instrumentality of distinguished prophets sent from God, and by the medium of angels. The apostle, in the previous chapters, had shown that, in these respects, the Christian religion had the advantage over theirs, for it had been communicated by one who was superior to any of the prophets, and who had a rank above the angels. Next to this, they valued their religion because it had been imparted by a law-giver so eminent as Moses--a man more distinguished than any other one on earth as a legislator. To him they looked with pride as the founder of their economy, and the medium through whom God had given them their peculiar laws. Next to him, their high priest was the most important functionary in the nation. He was at the head of their religion, and served to distinguish it from all others; for they high priest was recognised. The apostle, therefore, proceeds to show, that in these respects the Christian religion had lost nothing, but had the advantage altogether--that it was founded by one superior to Moses, and that Christ, as high priest, was superior by far, to the high priest of the Jews. This chapter, and to verse 13 of chapter 4, relates to the first of these points, and is occupied with showing the superiority of the Redeemer to Moses, and the consequences which result from the admission of that fact. It consists, therefore, of two parts. I. The first is employed in showing, that if the Author of the Christian religion is compared with Moses, he has the preference, . Moses was indeed faithful, but it was as a servant. Christ was faithful as a Son . He had a rank as much above that of Moses as one who builds a house has over the house itself. II. The consequences that resulted from that, , and . The general doctrine here is, that there would be special danger in apostatizing from the Christian religion --danger far superior to that which was threatened to the Israelites if they were disobedient to Moses. In illustrating this, the apostle is naturally led to a statement of the warnings against defection under Moses, and of the consequences of unbelief and rebellion there, he entreats them, therefore, (1,) not to harden their hearts against God, as the Israelites did, who were excluded from Canaan, . (2.) To be on their guard against unbelief, . (3.) To exhort one another constantly, and to stimulate one another, that they might not fall away, . (4.) To hold the beginning of their confidence steadfast unto the end, and not to provoke God, as they did who came out of Egypt, . In the following chapter ( ) he completes the exhortation, by showing them that many, who came out of Egypt, were excluded from the promised land, and that there was equal danger now; and then proceeds with the comparison of Christ with the Jewish high priest, and extends that comparison through the remainder of the doctrinal part of the epistle. Verse 1. Wherefore . That is, since Christ sustains such a character as has been stated in the previous chapter; since he is so able to succour those who need assistance; since he assumed our nature that he might be a merciful and faithful high priest, his character ought to be attentively considered, and we ought to endeavour fully to understand it. Holy brethren . The name brethren is often given to Christians to denote that they are of one family. It is possible , also, that the apostle may have used the word here in a double sense--denoting that they were his brethren as Christians , and as Jews . The word holy is applied to them to denote that they were set apart to God, or that they were sanctified. The Jews were often called a "holy people," as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified. Partakers of the heavenly calling . On the meaning of the word calling , . The "heavenly calling" denotes the calling which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to earth; it came from heaven, not from earth; it was a calling to the reward and happiness of heaven, and not to the pleasures and honours of the world. Consider . Attentively ponder all that is said of the Messiah. Think of his rank; his dignity; his holiness; his sufferings; his death; his resurrection, ascension, intercession. Think of him, that you may see the claims to a holy life; that you may learn to bear trials; that you may be kept from apostasy. The character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much on him. Of the friend that we love we think much; but what friend have we like the Lord Jesus? The Apostle . The word apostle is nowhere else applied to the Lord Jesus. The word means one who is sent --and in this sense it might be applied to the Redeemer as one sent by God, or as by way of eminence THE one sent by him. But the connexion seems to demand that there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses , as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of "apostle" and "high priest," instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name apostle is not indeed given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him. Thus, in , it is said, "Come now, therefore, and I will send thee unto Pharaoh." And in , "The God of your fathers hath sent me unto you." So also in , of the same chapter. From the word there used-- to send , the word denoting apostle --is derived; and it is not improbable that Moses would be regarded as being, by way of eminence, THE one sent by God. Further, the Jews applied the word -- apostle , to the minister of the synagogue; to him who presided over its affairs, and who had the general charge of the services there; and in this sense it might be applied by way of eminence to Moses, as being the general director and controller of the religious affairs of the nation, and as sent for that purpose. The object of Paul is to show that the Lord Jesus, in the Christian system--as the great apostle sent from God--sustained a rank and office similar to this, but superior in dignity and authority. And High Priest . One great object of this epistle is, to compare the Lord Jesus with the high priest of the Jews, and to show that he was in all respects superior. This was important, because the office of high priest was that which eminently distinguished the Jewish religion, and because the Christian religion proposed to abolish that. It became necessary, therefore, to show that all that was dignified and valuable in that office was to be found in the Christian system. This was done by showing that in the Lord Jesus was found all the characteristics of a high priest, and that all the functions which had been performed in the Jewish ritual were performed by him, and that all which had been prefigured by the Jewish high priest was fulfilled in him. The apostle here merely alludes to him, or names him as the high priest, and then postpones the consideration of his character, in that respect, till after he had compared him with Moses. Of our profession . Of our religion; of that religion which we profess. The apostle and high priest whom we confessed as ours when we embraced the Christian religion. (a) "High Priest"

Hebrews 3:1

CHAPTER III.

ANALYSIS OF THE CHAPTER.

THE Jews valued their religion on many accounts. One was that it had been given by the instrumentality of distinguished prophets sent from God, and by the medium of angels. The apostle, in the previous chapters, had shown that, in these respects, the Christian religion had the advantage over theirs, for it had been communicated by one who was superior to any of the prophets, and who had a rank above the angels. Next to this, they valued their religion because it had been imparted by a law-giver so eminent as Moses--a man more distinguished than any other one on earth as a legislator. To him they looked with pride as the founder of their economy, and the medium through whom God had given them their peculiar laws. Next to him, their high priest was the most important functionary in the nation. He was at the head of their religion, and served to distinguish it from all others; for they high priest was recognised. The apostle, therefore, proceeds to show, that in these respects the Christian religion had lost nothing, but had the advantage altogether--that it was founded by one superior to Moses, and that Christ, as high priest, was superior by far, to the high priest of the Jews.

This chapter, and to verse 13 of chapter 4, relates to the first of these points, and is occupied with showing the superiority of the Redeemer to Moses, and the consequences which result from the admission of that fact. It consists, therefore, of two parts.

I. The first is employed in showing, that if the Author of the Christian religion is compared with Moses, he has the preference, Heb 3:1-6. Moses was indeed faithful, but it was as a servant. Christ was faithful as a Son. He had a rank as much above that of Moses as one who builds a house has over the house itself.

II. The consequences that resulted from that, Heb 3:7-19, and Heb 4:1-13. The general doctrine here is, that there would be special danger in apostatizing from the Christian religion --danger far superior to that which was threatened to the Israelites if they were disobedient to Moses. In illustrating this, the apostle is naturally led to a statement of the warnings against defection under Moses, and of the consequences of unbelief and rebellion there, he entreats them, therefore,

(1,) not to harden their hearts against God, as the Israelites did, who were excluded from Canaan, Heb 3:7-11.

(2.) To be on their guard against unbelief, Heb 3:12.

(3.) To exhort one another constantly, and to stimulate one another, that they might not fall away, Heb 3:13.

(4.) To hold the beginning of their confidence steadfast unto the end, and not to provoke God, as they did who came out of Egypt, Heb 3:14-19. In the following chapter (Heb 4:1-13) he completes the exhortation, by showing them that many, who came out of Egypt, were excluded from the promised land, and that there was equal danger now; and then proceeds with the comparison of Christ with the Jewish high priest, and extends that comparison through the remainder of the doctrinal part of the epistle.

Verse 1. Wherefore. That is, since Christ sustains such a character as has been stated in the previous chapter; since he is so able to succour those who need assistance; since he assumed our nature that he might be a merciful and faithful high priest, his character ought to be attentively considered, and we ought to endeavour fully to understand it.

Holy brethren. The name brethren is often given to Christians to denote that they are of one family. It is possible, also, that the apostle may have used the word here in a double sense--denoting that they were his brethren as Christians, and as Jews. The word holy is applied to them to denote that they were set apart to God, or that they were sanctified. The Jews were often called a "holy people," as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified.

Partakers of the heavenly calling. On the meaning of the word calling, Eph 4:1. The "heavenly calling" denotes the calling which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to earth; it came from heaven, not from earth; it was a calling to the reward and happiness of heaven, and not to the pleasures and honours of the world.

Consider. Attentively ponder all that is said of the Messiah. Think of his rank; his dignity; his holiness; his sufferings; his death; his resurrection, ascension, intercession. Think of him, that you may see the claims to a holy life; that you may learn to bear trials; that you may be kept from apostasy. The character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much on him. Of the friend that we love we think much; but what friend have we like the Lord Jesus?

The Apostle. The word apostle is nowhere else applied to the Lord Jesus. The word means one who is sent--and in this sense it might be applied to the Redeemer as one sent by God, or as by way of eminence THE one sent by him. But the connexion seems to demand that there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses, as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of "apostle" and "high priest," instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name apostle is not indeed given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him. Thus, in Ex 3:10, it is said, "Come now, therefore, and I will send thee unto Pharaoh." And in Heb 3:13, "The God of your fathers hath sent me unto you." So also in Heb 3:14,15, of the same chapter. From the word there used-- to send, the word denoting apostle --is derived; and it is not improbable that Moses would be regarded as being, by way of eminence, THE one sent by God. Further, the Jews applied the word --apostle, to the minister of the synagogue; to him who presided over its affairs, and who had the general charge of the services there; and in this sense it might be applied by way of eminence to Moses, as being the general director and controller of the religious affairs of the nation, and as sent for that purpose. The object of Paul is to show that the Lord Jesus, in the Christian system--as the great apostle sent from God--sustained a rank and office similar to this, but superior in dignity and authority.

And High Priest. One great object of this epistle is, to compare the Lord Jesus with the high priest of the Jews, and to show that he was in all respects superior. This was important, because the office of high priest was that which eminently distinguished the Jewish religion, and because the Christian religion proposed to abolish that. It became necessary, therefore, to show that all that was dignified and valuable in that office was to be found in the Christian system. This was done by showing that in the Lord Jesus was found all the characteristics of a high priest, and that all the functions which had been performed in the Jewish ritual were performed by him, and that all which had been prefigured by the Jewish high priest was fulfilled in him. The apostle here merely alludes to him, or names him as the high priest, and then postpones the consideration of his character, in that respect, till after he had compared him with Moses.

Of our profession. Of our religion; of that religion which we profess. The apostle and high priest whom we confessed as ours when we embraced the Christian religion.

(a) "High Priest" Heb 4:14

2 Peter 1:10

Verse 10. Wherefore the rather, brethren, give diligence. 2Pet 1:5. "In view of these things, give the greater diligence to secure your salvation." The considerations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us; the degree of uncertainty thrown over the whole matter of our personal salvation by low attainments in the divine life, and the dreadful condemnation which will ensue if in the end it shall be found that we are destitute of all real piety. The general thought is, that religion is of sufficient importance to claim our highest diligence, and to arouse us to the most earnest efforts to obtain the assurance of salvation.

To make your calling and election sure. On the meaning of the word calling, Eph 4:1. On the meaning of the word election, Rom 9:11; 1Thes 1:4; Comp. Eph 1:5. The word rendered election here, (εκλογη) occurs only in this place and in Acts 9:15, Rom 9:11; 11:5 Rom 11:7,28, 1Thes 1:4; though corresponding words from the same root denoting the elect, to elect, to choose, frequently occur. The word here used means election, referring to the act of God, by which those who are saved are chosen to eternal life. As the word calling must refer to the act of God, so the word election must; for it is God who both calls and chooses those who shall be saved. The word in the Scriptures usually refers to the actual choosing of those who shall be saved; that is, referring to the time when they, in fact, become the children of God, rather than to the purpose of God that it shall be done; but still there must have been an eternal purpose, for God makes no choice which he did not always intend to make. The word sure, means firm, steadfast, secure, (βεβαιαν). Here the reference must be to themselves; that is, they were so to act as to make it certain to themselves that they had been chosen, and were truly called into the kingdom of God. It cannot refer to God, for no act of theirs could make it more certain on his part, if they had been actually chosen to eternal life. Still, God everywhere treats men as moral agents; and what may be absolutely certain in his mind from the mere purpose that it shall be so, is to be made certain to us only by evidence, and in the free exercise of our own powers. The meaning here is, that they were to obtain such evidences of personal piety as to put the question whether they were called and chosen, so far as their own minds were concerned, to rest; or so as to have undoubted evidence on this point. The Syriac, the Vulgate, and some Greek manuscripts, insert here the expression "by your good works;" that is, they were to make their calling sure by their good works, or by holy living. This clause, as Calvin remarks, is not authorized by the best authority, but it does not materially affect the sense. It was undoubtedly by their "good works" in the sense of holy living, or of lives consecrated to the service of God, that they were to obtain the evidence that they were true Christians; that is, that they had been really called into the kingdom of God, for there is nothing else on which we can depend for such evidence. God has given no assurance to us by name that he intends to save us. We can rely on no voice, or vision, or new revelation, to prove that it is so. No internal feeling of itself, no raptures, no animal excitement, no confident persuasion in our own minds that we are elected, can be proof in the case; and the only certain evidence on which we can rely is that which is found in a life of sincere piety. In view of the important statement of Peter in this verse, then, we may remark,

(1.) that he believed in the doctrine of election, for he uses language which obviously implies this, or such as they are accustomed to use who believe the doctrine.

(2.) The fact that God has chosen those who shall be saved, does not make our own efforts unnecessary to make that salvation sure to us. It can be made sure to our own minds only by our own exertions; by obtaining evidence that we are in fact the children of God. There can be no evidence that salvation will be ours, unless there is a holy life; that is, unless there is true religion. Whatever may be the secret purpose of God in regard to us, the only evidence that we have that we shall be saved is to be found in the fact that we are sincere Christians, and are honestly endeavouring to do his will.

(3.) It is possible to make our calling and election sure; that is, to have such evidence on the subject that the mind shall be calm, and that there will be no danger of deception. If we can determine the point that we are in fact true Christians, that settles the matter--for then the unfailing promise of God meets us that we shall be saved. In making our salvation sure to our own minds, if we are in fact true Christians, we have not to go into an argument to prove that we have sufficient strength to resist temptation, or that we shall be able in any way to keep ourselves. All that matter is settled by the promise of God, that if we are Christians we shall be kept by him to salvation. The only question that is to be settled is, whether we are in fact true Christians, and all beyond that may be regarded as determined immutably. But assuredly it is possible for a man to determine the question whether he is or is not a true Christian.

(4.) If it can be done, it should be. Nothing is more important for us to do than this; and to this great inquiry we should apply our minds with unfaltering diligence, until by the grace of God we can say that there are no lingering doubts in regard to our final salvation.

For if ye do these things. The things referred to in the previous verses. If you use all diligence to make as high attainments as possible in piety, and if you practise the virtues demanded by religion, 2Pet 1:5-7.

Ye shall never fall. You shall never fall into perdition. That is, you shall certainly be saved.

(k) "diligence" 2Pet 3:17 (l) "for if" 1Jn 3:19, Rev 22:14 (&) "diligence" "endeavour"