Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb3.rwp

Text File | 1993-03-13 | 14KB | 253 lines

3:1 {Holy brethren} (\adelphoi hagioi\). Only here in N.T., for
\hagiois\ in #1Th 5:27| only in late MSS. See #Heb 2:11| for same
idea. First time the author makes direct appeal to the readers,
though first person in #2:1|. {Partakers} (\metochoi\). See #Lu
5:7| for "partners" in the fishing, elsewhere in N.T. only in
Hebrews (#1:9; 6:4; 12:8|) in N.T. {Of a heavenly calling}
(\klêseôs epouraniou\). Only here in the N.T., though same idea
in #9:15|. See \hê anô klêsis\ in #Php 3:14| (the upward
calling). The call comes from heaven and is to heaven in its
appeal. {Consider} (\katanoêsate\). First aorist active
imperative of \katanoeô\, old compound verb (\kata, nous\), to
put the mind down on a thing, to fix the mind on as in #Mt 7:3;
Lu 12:24|. {Even Jesus} (\Iêsoun\). No "even" in the Greek, just
like the idiom in #2:9|, the human name held up with pride. {The
Apostle and High Priest of our confession} (\ton apostolon kai
archierea tês homologias hêmôn\). In descriptive apposition with
\Iêsoun\ and note the single article \ton\. This is the only time
in the N.T. that Jesus is called \apostolos\, though he often
used \apostellô\ of God's sending him forth as in #Joh 17:3|
(\apesteilas\). This verb is used of Moses as sent by God (#Ex
3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutês\,
"not a mere envoy, but an ambassador or representative sent with
powers." The author has already termed Jesus high priest
(#2:17|). For \homologia\ (confession) see #2Co 9:13; 1Ti 6:12|.
These Hebrew Christians had confessed Jesus as their Apostle and
High Priest. They do not begin to understand what Jesus is and
means if they are tempted to give him up. The word runs through
Hebrews with an urgent note for fidelity (#4:14; 10:23|). See
\homologeô\ (\homon\, same, \legô\, say), to say the same thing,
to agree, to confess, to profess.

3:2 {Who was faithful} (\piston onta\). Present active participle
with predicate accusative agreeing with \Iêsoun\, "as being
faithful." {That appointed him} (\tôi poiêsanti auton\). See #1Sa
12:6|. Dative case of the articular participle (aorist active) of
\poieô\ and the reference is to God. Note \pistos\ as in #2:17|.
{As also was Moses} (\hôs kai Môusês\). The author makes no
depreciatory remarks about Moses as he did not about the prophets
and the angels. He cheerfully admits that Moses was faithful "in
all his house" (\en holôi tôi oikôi autou\), an allusion to #Nu
12:7| (\ean holôi tôi oikôi mou\) about Moses. The "his" is
God's. The use of \oikos\ for the people (family) of God, not the
building, but the group (#1Ti 3:15|) in which God is the Father.
But wherein is Jesus superior to Moses? The argument is keen and
skilful.

3:3 {Hath been counted worthy of more glory than Moses}
(\pleionos doxês para Môusên êxiôtai\). Perfect passive
indicative of \axioô\, to deem worthy, permanent situation
described with definite claim of Christ's superiority to Moses.
\Doxês\ in genitive case after \êxiôtai\. For \para\ after the
comparative \pleionos\ see #1:4,9; 2:7|. {By so much as} (\kath'
hoson\). A proportionate measurement (common use of \kata\ and
the quantitative relative \hosos\). {Than the house} (\tou
oikou\). Ablative case of comparison after \pleiona\. The
architect is superior to the house just as Sir Christopher Wren
is superior to St. Paul's Cathedral. The point in the argument
calls for Jesus as the builder (\ho kataskeuasas\, first aorist
active participle of \kataskeuazô\, to found or build). But it is
God's house as \autou\ means (verses #2,5|) and \hou\ in verse
#6|. This house of God existed before Moses (#11:2,25|). Jesus as
God's Son founded and supervised this house of God.

3:4 {Is God} (\theos\). God is the Creator of all things and so
of his "house" which his Son, Jesus Christ, founded and
supervises.

3:5 {And Moses} (\kai Môusês men\). "Now Moses indeed on his
part" (\men\ contrasted with \de\). {In} (\en\). Moses was in
"God's house" "as a servant" (\hôs therapôn\). Old word, in LXX,
only here in N.T. and quoted from #Nu 12:7f|. Kin to the verb
\therapeuô\, to serve, to heal, and \therapeia\, service (#Lu
9:11|) and a group of servants (#Lu 12:42|). {For a testimony of
those things which were afterward to be spoken} (\eis marturion
tôn lalêthêsomenôn\). Objective genitive of the articular future
passive participle of \laleô\. It is not certain what it means
whether the "testimony" (\marturion\) is to Moses or to God and
whether it points on to Christ. In #9:9| see \parabolê\ applied
to the old dispensation as a symbol pointing to Christ and
Christianity. {But Christ} (\Christos de\). In contrast with
Moses (\men\ in verse #5|). {As a son} (\hôs huios\). Instead of
a \therapôn\ (servant). {Over his house} (\epi ton oikon autou\).
The difference between \epi\ and \en\ added to that between
\huios\ and \therapôn\. It is very neat and quite conclusive,
especially when we recall the high place occupied by Moses in
Jewish thought. In #Ac 7:11| the Jews accused Stephen of speaking
"blasphemous words against Moses and God" (putting Moses on a par
with God).

3:6 {Whose house are we} (\hou oikos esmen hêmeis\). We
Christians (Jew and Gentile) looked at as a whole, not as a local
organization. {If we hold fast} (\ean kataschômen\). Condition of
third class with \ean\ and second aorist (effective) active
subjunctive of \katechô\. This note of contingency and doubt runs
all through the Epistle. We are God's house if we do not play the
traitor and desert. {Boldness} (\parrêsian\) {and glorying} (\kai
kauchêma\) some had lost. The author makes no effort to reconcile
this warning with God's elective purpose. He is not exhorting
God, but these wavering Christians. All these are Pauline words.
B does not have \mechri telous bebaian\ (firm unto the end), but
it is clearly genuine in verse #14|. He pleads for intelligent
confidence.

3:7 {Wherefore} (\dio\). Probably this inferential conjunction
(\dia, ho\, because of which) goes with \mê sklêrunête\ (harden
not) in verse #8| rather than with \blepete\ (take heed) in verse
#12| unless the long quotation be considered a parenthesis. The
long quotation in verses #7-11| is from #Ps 95:7-11|. After the
quotation the author has "three movements" (Moffatt) in his
discussion of the passage as applied to the Jewish Christians
(#3:12-19; 4:1-10; 4:11-13|). The peril of apostasy as shown by
the example of the Israelites is presented with vividness and
power. {As the Holy Ghost saith} (\kathôs legei to pneuma to
hagion\). Just this phrase nowhere else in the N.T., except #Act
21:11| (Agabus), though practically the same idea in #9:8;
10:15|. In #1Ti 4:1| the adjective "Holy" is wanting as in #Re 2;
3|. But the writer quotes this Psalm as the Word of God and in
#4:7| attributes it to David. {If ye shall hear} (\ean
akousête\). Condition of third class with \ean\ and first aorist
active subjunctive of \akouô\.

3:8 {Harden not} (\mê sklêrunête\). Prohibition with \mê\ and
first aorist (ingressive) active subjunctive of \sklêrunô\, late
verb from \sklêros\ (dried up, stiff, hard) as in #Ac 19:9; Ro
9:18|. {As in the provocation} (\hôs ên tôi parapikrasmôi\). Late
compound from \parapikrainô\, late verb to embitter (\para,
pikros\), found only in LXX and here and verse #15|. It means
embitterment, exasperation. For the simple verb \pikrainô\, to
make bitter, see #Col 3:19|. The reference is to _Meribah_ (#Ex.
17:1-7|). {Like as in the day} (\kata tên hêmeran\). "According
to the day" as in #Ac 12:1; 19:23|. {Of the temptation} (\tou
peirasmou\). The reference is to _Massah_ which took place at
Rephidim.

3:9 {Wherewith} (\hou\). Literally, "where" (the wilderness) as
in #De 8:15|. {Tempted me by proving me} (\epeirasan en
dokimasiâi\). No word for "me." The Israelites "tested" God "in
putting to the proof" (only N.T. use of this word from \dokimazô\
and this from the LXX). They were not content with God's promise,
but demanded objective proof (\erga\, deeds) of God.

3:10 {And saw} (\kai eidon\). "And yet saw." {Wherefore} (\dio\).
Not in the LXX, but it makes clear the argument in the Psalm. {I
was displeased} (\prosôchthisa\). First aorist active of
\prosochthizô\, late compound for extreme anger and disgust. In
N.T. only here and verse #17|. {Err} (\planôntai\). Present
middle indicative of \planaô\, to wander astray, common verb.
{They did not know} (\ouk egnôsan\). In spite of God's works
(\erga\) and loving patience the Israelites failed to understand
God's ways with them. Are we any better? They "cared not to take
my road" (Moffatt).

3:11 {As I sware} (\hôs ômosa\). "Correlating the oath and the
disobedience" (Vincent). First aorist active indicative of
\omnuô\, old verb for solemn oath (#6:13|). {They shall not
enter} (\ei eiseleusontai\). Future middle of \eiserchomai\ with
\ei\ as an anacoluthon for the Hebrew _im_ (not). Really it is a
condition of the first class with the conclusion not expressed,
common in the LXX as here (Robertson, _Grammar_, p. 1024). {Into
my rest} (\eis tên katapausin mou\). Old word from \katapauô\
(#Heb 4:8|), to give rest, in LXX, in N.T. only in #Ac 7:49; Heb
3:11-4:11|. Primarily the rest in Canaan and then the heavenly
rest in which God dwells.

3:12 {Take heed} (\blepete\). Present active imperative as in
#Php 3:2| (three times) of \blepô\ in place of the more usual
\horate\. Solemn warning to the Jewish Christians from the
experience of the Israelites as told in #Ps 95|. {Lest haply
there shall be} (\mê pote estai\). Negative purpose with \mê
pote\ and the future indicative as in #Mr 14:2|. But we have in
#Col 2:8| \mê tis estai\ as in #Heb 12:25|; \mê\ occurs with the
aorist subjunctive, and \mê pote\ with present subjunctive (#Heb
4:1|) or aorist subjunctive (#Ac 5:39|). {In any one of you} (\en
tini humôn\). The application is personal and pointed. {An evil
heart of unbelief} (\kardia ponêra apistias\). A remarkable
combination. {Heart} (\kardia\) is common in the LXX (about 1,000
times), but "evil heart" only twice in the O.T. (#Jer 16:12;
18:12|). \Apistias\ is more than mere unbelief, here rather
disbelief, refusal to believe, genitive case describing the evil
heart marked by disbelief which is no mark of intelligence then
or now. {In falling away from the living God} (\en tôi apostênai
apo theou zôntos\). "In the falling away" (locative case with
\en\ of the second aorist active (intransitive) infinitive of
\aphistêmi\, to stand off from, to step aside from (\apo\ with
the ablative case \theou\) the living God (common phrase in the
O.T. and the N.T. for God as opposed to lifeless idols)).
"Remember that to apostatize from Christ in whom you have found
God is to apostatize from God" (Dods). That is true today. See
#Eze 20:8| for this use of the verb.

3:13 {So long as it is called today} (\achris hou to sêmeron
kaleitai\). The only instance in the N.T. of this conjunction
(\achri\ or \achris\ or \achris hou\, etc.) with the present
indicative in the sense of "so long as" or "while" like \heôs\.
Elsewhere it means "until" and with either the aorist indicative
(#Ac 7:18|), the future (#Re 17:17|), or the aorist subjunctive
(#Re 7:3|). {Lest any one of you be hardened} (\hina mê
sklêrunthêi tis ex humôn\). Negative purpose clause with \hina
mê\ (that not) and the first aorist passive subjunctive of
\sklêrunô\, the vivid verb from verse #8|. {By the deceitfulness
of sin} (\apatêi tês hamartias\). Instrumental case \apatêi\
(trick, fraud) as is always the case with sin (#Ro 7:11; 2Th
2:10|). Apostasy (#12:4|) is their peril and it is a trick of
sin.

3:14 {For we are become partakers of Christ} (\metochoi gar tou
Christou gegonamen\). Second perfect active of \ginomai\, "we
have become," not the equivalent of \esmen\ (are). For \metochoi\
see #1:9; 3:1; 6:4|. We have become partners with Christ and
hence (\gar\, for) should not be tricked into apostasy. {If we
hold fast} (\ean per kataschômen\). The same condition as in
verse #6| with \per\ (indeed, forsooth) added to \ean\. Jonathan
Edwards once said that the sure proof of election is that one
holds out to the end. {The beginning of our confidence} (\tên
archên tês hupostaseôs\). For \hupostasis\ see #1:3; 11:1|. These
faltering believers (some even apostates) began with loud
confidence and profession of loyalty. And now?

3:15 {While it is said} (\en tôi legesthai\). Locative case with
\en\ of the articular present passive infinitive of \legô\, "in
the being said." Thus the author (cf. same phrase in #Ps 42:4|)
introduces the repeated quotation from verses #7,8|. Probably it
is to be connected with \kataschômen\, though it can be joined
with \parakaleite\ in verse #13| (treating #14| as a
parenthesis).

3:16 {Who} (\Tines\). Clearly interrogative, not indefinite
(some). {Did provoke} (\parepikranan\). First aorist active
indicative of \parapikrinô\, apparently coined by the LXX like
\parapikrasmos\ (verse #15|) to which it points, exasperating the
anger of God. {Nay, did not all} (\all' ou pantes\). "A favourite
device of the diatribe style" (Moffatt), answering one rhetorical
question with another (#Lu 17:8|) as in verses #17,18|, There was
a faithful minority mentioned by Paul (#1Co 10:7f.|).

3:17 {With them that sinned} (\tois hamartêsasin\). Dative
masculine plural after \prosôchthisen\ (cf. verse #10|) of the
articular first aorist active participle of \hamartanô\
(\hamartêsas\, not \hamartôn\). {Carcases} (\kôla\). Old word for
members of the body like the feet, in LXX a dead body (#Nu
14:29|), here only in N.T.

3:18 {That they should not enter} (\mê eiseleusesthai\). Negative
\mê\ (cf. \ei\ in verse #11|) and the future middle infinitive in
indirect discourse. {To them that were disobedient} (\tois
apeithêsasin\). Dative masculine plural of the articular first
aorist active participle of \apeitheô\, active disobedience with
which compare \apistias\ in verse #12,19|.

3:19 {And we see} (\kai blepomen\). Triumphant conclusion of the
exegesis of #Ps 95|. "So we see."