Hebrews 3
Vincent's Word Studies
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
Who was faithful to him that appointed him, as also Moses was faithful in all his house.
If they shall fall away (καὶ πααπεσόντας)

Lit. and having fallen away. Comp. πὲσῃ fall, Hebrews 4:11. Παραπίπτειν, N.T.o. It means to deviate, turn aside. Comp. lxx, Ezekiel 14:13; Ezekiel 15:8.

To renew them again (πὰλιν ἀνακαινίζειν)

The verb N.T.o. Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10.

Seeing they crucify to themselves - afresh (ἀνασταυροῦντας ἑαυτοῖς)

In the Roman classical use of the word, ἀνά has only the meaning up: to nail up on the cross. Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying. Εαυτοῖς for themselves. So that Christ is no more available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it.

The Son of God

Marking the enormity of the offense.

Put him to an open shame (παραδειγματίζοντας)

N.T.o. Rarely in lxx. Comp. Numbers 25:4, hang them up. From παρὰ beside, δεικνύναι to show or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα example, only Jde 1:7. Δειγματίζειν to make a public show or example, Matthew 1:19; Colossians 2:15. See additional note at the end of this chapter.

Additional Note on Hebrews 6:4-6.

The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed:

(1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief.

(2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.

continued...

For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.
The inevitableness of the punishment illustrated by a familiar fact of nature.

The earth (γῆ)

Or the land. Personified. Comp. αὐτομάτη ἡ γῆ the land of itself, Mark 4:28, see note.

Which drinketh in (ἡ πιοῦσα)

Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it.

Herbs (βοτάνην)

Grass, fodder. N.T.o.

Meet for them by whom it is dressed (εὔθετον ἐκείνοις δι οὕς καὶ γεωργεῖται)

For εὔθετον, lit. well placed, thence fit or appropriate, see Luke 9:62; Luke 14:35. Γεωργεῖν to till the ground, N.T.o. Rend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it.

Receiveth blessing from God (μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ)

Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. Matthew 13:12; John 15:2.

For every house is builded by some man; but he that built all things is God.
But that which beareth thorns and briers (ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους)

Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. Ἄκανθαι thorns, from ἀκή a point. Τρίβολος, from τρεῖς three and βέλος a dart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land-caltrop, was called tribulus. So Virgil,

"Subit aspera silva,

Lappaeque tribulique."

Georg. i.153.

Is rejected (ἀδόκιμος)

Lit. unapproved. See on reprobate, Romans 1:28.

Nigh unto cursing (κατάρας ἐγγύς)

See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness.

Whose end is to be burned (ἧς τὸ τέλος εἰς καῦσιν)

Ἧς whose, of which, may be referred to cursing - the end of which cursing: but better to the main subject, γῆ the land. Τέλος is consummation rather than termination. Ἐις καῦσιν, lit. unto burning. Comp. lxx, Isaiah 40:16. The consummation of the cursed land is burning. Comp. John 15:6. The field of thorns and thistles is burned over and abandoned to barrenness.

And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
But the writer refuses to believe that his readers will incur such a fate.

Beloved (ἀγαπητοί)

Only here in the epistle. It often suggests an argument. See 1 Corinthians 10:14; 1 Corinthians 15:58; 2 Corinthians 7:1.

We are persuaded (πεπείσμεθα)

We are firmly convinced. The verb indicates a past hesitation overcome.

Better things (τὰ κρείσσονα)

The article gives a collective force, the better state of things, the going on unto perfection (Hebrews 6:1). For κρείσσονα better, see on Hebrews 1:4.

That accompany salvation (ἐχόμενα σωτηρίας)

Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition.

But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.

Your work and labor of love (τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης)

Omit labor. The A.V. follows T.R. τοῦ κόπου. Rend. your work and the love which ye shewed, etc.

Which ye have shewed toward his name (ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ)

The verb means, strictly, to show something in one's self; or to show one's self in something. similar praise is bestowed in Hebrews 10:32. They have shown both love and work toward God's name. That does not look like crucifying Christ. God is not unjust, as he would show himself to be if he were forgetful of this.

Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
We desire (ἐπιθυμοῦμεν)

Strongly, earnestly. Comp. Matthew 13:17; Luke 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works.

Each (ἕκαστον)

He is concerned, not only for the body of believers, but for each member.

To the full assurance of hope unto the end (πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους)

That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance.

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:
Slothful (νωθροὶ)

See on Hebrews 5:11. Or sluggish, as you will become if you lose hope.

Followers (μιμηταὶ)

Rend. imitators.

Faith and patience (πίστεως καὶ μακροθυμίας)

For patience rend. long-suffering, and see on James 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith.

Inherit (κληρονομούντων)

Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. Ephesians 1:14.

When your fathers tempted me, proved me, and saw my works forty years.
Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9, Hebrews 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure.

Because he could swear by no greater (ἐπεὶ κατ' οὐδενὸς εἶχεν μείζονος ὀμόσαι)

Lit. since he had (the power) to swear by no one greater.

By himself (καθ' ἑαυτοῦ)

Comp. Genesis 22:16. N.T.o , but see lxx, Amos 6:8.

Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.
Surely blessing I will bless thee (εἰ μήν εὐλογῶν εὐλογήσω σε).

Ει μήν as a formula of swearing N.T.o. In lxx, see Numbers 14:23, Numbers 14:28, Numbers 14:35; Isaiah 45:23; Ezekiel 33:27; Ezekiel 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. lxx, Genesis 22:17; Numbers 25:10; Deuteronomy 15:4.

So I sware in my wrath, They shall not enter into my rest.)
After he had patiently endured (μακροθυμήσας)

Pointing back to μακροθυμία long-suffering, Hebrews 6:12.

He obtained (ἐπέτυχεν)

The compounded preposition ἐπὶ has the force of upon: to light or hit upon. The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Romans 4:18.

The security of the divine promise illustrated by the analogy of human practice.

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
And an oath for confirmation is to them an end of all strife (καὶ πἁσης αὐτοῖς ἀντιλογίασπέρας εἰς βεβαίων ὁ ὅρκος)

For "an oath," rend. "the oath": generic. Const. for confirmation with end. "The oath is final for confirmation." Πέρας is the outermost point; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth. See Matthew 12:42; Romans 10:18. So often in lxx. Ἀντιλογία, strictly contradiction, only in Hebrews and Jde 1:11, on which see note.

But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
Wherein (ἐν ᾧ)

Referring to the whole previous clause. In accordance with this universal human custom.

Willing (βουλόμενος)

Rend. being minded. See on Matthew 1:19.

The immutability (τὸ ἀμετάθετον)

The adjective used substantively. Only here and Hebrews 6:18.

Confirmed (ἐμεσίτευσεν)

Rend. interposed or mediated. Comp. μεσίτης mediator. From μέσος midst. Placed himself between himself and the heritors of the promise.

For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Two immutable things (δύο πραγμάτων ἀμεταθέτων)

His word and his oath.

Strong consolation (ἰσχυρὰν παράκλησιν)

Ἰσχιρὸς strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luke 6:24; see on 1 Corinthians 14:3.

Who have fled for refuge (οἱ καταφυγόντες)

Only here and Acts 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees (φεύγων) and betakes himself for refuge (καταφύγῃ) to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16: "Conon fled (ἔφευγε) in swift vessels, and betakes himself for refuge (καταφεύγει) to Mitylene."

To lay hold upon the hope set before us (κρατῆσαι τῆς προκειμένης)

For κρατῆσαι to lay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lying before or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Jde 1:7.

While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.
An anchor of the soul (ἄγκυραν τῆς ψυχῆς)

The same figure is implied 1 Timothy 1:19.

Sure and steadfast (ἀσφαλῆ τε καὶ βεβαίαν)

The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not, σφάλλειν to make totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Βεβαίαν sustaining one's steps in going (βαίνεν to go): not breaking down under what steps upon it.

Which entereth into that within the veil (εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος)

Const. the participle εἰσερχομένην entering with anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν "the inner prison," Acts 16:24. Καταπέτασμα veil, oClass. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine.

For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
Whither the forerunner is for us entered (ὅπου πρόδρομος ὑπὲρ ἡμῶν ιἐσῆλθεν)

Ὅπου, strictly where, instead of ὄποι whither (not in N.T.), but more significant as indicating an abiding there. Πρόδρομος forerunner, N.T.o. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. The A.V. entirely misses this point by rendering "the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered. Comp. Hebrews 10:19.

Made a high priest (ἀρχιερεὺς γενόμενος)

Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death.

But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?
For this Melchisedec, etc.

See Genesis 14:18-20; Psalm 110:1-7.

And to whom sware he that they should not enter into his rest, but to them that believed not?
First being by interpretation King of righteousness (πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης)

The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. 1:10, 2: σημαίνει δε τοῦτο βασιλεὺς δίκαιος "and this (the name Melchisedec) signifies righteous king."

And after that also (ἔπειτα δὲ καὶ)

Then follows a designation derived from his character, king of peace. Supply being; not being interpreted.

Salem

Commonly regarded as the site of Jerusalem. It has also been supposed to represent Σαλείμ Salim, mentioned in John 3:23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.

So we see that they could not enter in because of unbelief.
Without father, without mother, without descent (ἀπάτωρ, ἀμὴτωρ, ἀγενεαλόγητος)

The three adjectives N.T.o, olxx. The meaning is that there is no record concerning his parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly functions who was not of the lineage of Aaron.

Having neither beginning of days nor end of life

That is to say, history is silent concerning his birth and death.

But made like unto the Son of God (ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ)

The verb N.T.o. Made like or likened, not like. "The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself" (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points, Melchisedec is likened in Scripture to him.

Abideth a priest continually (μένει ἱερεὺς εἰς τὸ διηνεκές)

Διηνεκής from διαφέρειν to bear through; born on through ages, continuous. Only in Hebrews. There is no historical account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal priesthood: royal, righteous, peace-promoting, personal and not inherited, eternal. Comp. Isaiah 9:6, Isaiah 9:7; Isaiah 11:4, Isaiah 11:10; Isaiah 32:17; Isaiah 53:7. It is, of course, evident to the most superficial reader that such exposition of O.T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to be an eternal high priest because his death-record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage.

Vincent's Word Studies, by Marvin R. Vincent [1886].
Text Courtesy of Internet Sacred Texts Archive.

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