The MacArthur Study Bible, NKJV

by John MacArthur

  3:2 house. The term refers to a family of people rather than a building or dwelling (cf. v. 6; 1 Tim. 3:15). Those who were stewards of a household must above all be faithful (1 Cor. 4:2). Both Moses (Num. 12:7) and Christ (2:17) faithfully fulfilled their individual, divine appointments to care for the people of God.

  3:3, 4 He who built. Moses was only a part of God’s household of faith, whereas Jesus was the creator of that household (cf. 2 Sam. 7:13; Zech. 6:12, 13; Eph. 2:19–22; 1 Pet. 2:4, 5) and, therefore, is greater than Moses and equal to God.

  3:5, 6 servant…Son. The term for “servant” implies a position of dignity and freedom, not slavery (cf. Ex. 14:31; Josh. 1:2). However, even as the highest-ranking servant, Moses could never hold the position of Son, which is Christ’s alone (cf. John 8:35).

  3:5 spoken afterward. Moses was faithful primarily as a testimony to that which was to come in Christ (cf. 11:24–27; see note on John 5:46).

  3:6 whose house we are. See notes on v. 2; Eph. 2:22; 1 Tim. 3:15; 1 Pet. 2:5; 4:17. if we hold fast. Cf. v. 14. This is not speaking of how to be saved or remain saved (cf. 1 Cor. 15:2). It means rather that perseverance in faithfulness is proof of real faith. The one who returns to the rituals of the Levitical system to contribute to his own salvation proves he was never truly part of God’s household (see note on 1 John 2:19), whereas the one who abides in Christ gives evidence of his genuine membership in that household (cf. Matt. 10:22; Luke 8:15; John 8:31; 15:4–6). The promise of God will fulfill this holding fast (1 Thess. 5:24; Jude 24, 25). See note on Matt. 24:13. hope. See the writer’s further description of this hope in 6:18, 19. This hope rests in Christ Himself, whose redemptive work has accomplished our salvation (Rom. 5:1, 2; see note on 1 Pet. 1:3).

  3:7–11 The writer cites Ps. 95:7–11 as the words of its ultimate author, the Holy Spirit (cf. 4:7; 9:8; 10:15). This passage describes the Israelites’ wilderness wanderings after their delivery from Egypt. Despite God’s miraculous works and His gracious, providential faithfulness to them, the people still failed to commit themselves to Him in faith (cf. Ex. 17; Num. 14:22, 23; Ps. 78:40–53). The writer of Hebrews presents a 3-point exposition of the OT passage: 1) beware of unbelief (vv. 12–19); 2) be afraid of falling short (4:1–10); and 3) be diligent to enter (4:11–13). The themes of the exposition include urgency, obedience (including faith), perseverance, and rest.

  3:7 Today. The reference is to the present moment while the words of God are fresh in the mind. There is a sense of urgency to immediately give heed to the voice of God. This urgency is emphasized by repeating the reference to “today” from Ps. 95:7 three more times (vv. 13, 15; 4:7) and is the theme of the writer’s exposition (cf. 2 Cor. 6:2).

  3:11 My rest. The earthly rest which God promised to give was life in the land of Canaan which Israel would receive as their inheritance (Deut. 12:9, 10; Josh. 21:44; 1 Kin. 8:56). Because of rebellion against God, an entire generation of the children of Israel was prohibited from entering into that rest in the Promised Land (cf. Deut. 28:65; Lam. 1:3). The application of this picture is to an individual’s spiritual rest in the Lord, which has precedent in the OT (cf. Ps. 116:7; Is. 28:12). At salvation, every believer enters the true rest, the realm of spiritual promise, never again laboring to achieve through personal effort a righteousness that pleases God. God wanted both kinds of rest for that generation who was delivered from Egypt.

  3:12 brethren. This admonition is addressed to those having the same potential characteristics as the generation which perished in the wilderness without ever seeing the Land of Promise. They were unbelieving Jewish brethren who were in the company of the “holy brethren” (v. 1). They were admonished to believe and be saved before it was too late. See Introduction: Interpretive Challenges. an evil heart. All men are born with such a heart (Jer. 17:9). In the case of these Hebrews, that evil manifested itself in disbelief of the gospel which moved them in the opposite way from God.

  3:13 exhort one another daily. Both individual accountability and corporate responsibility are intended in this admonition. As long as the distressing days were upon them and they were tempted to return to the ineffective Levitical system, they were to encourage one another to identify completely with Jesus Christ. hardened. Repeated rejection of the gospel concerning Jesus results in a progressive hardening of the heart and will ultimately result in outright antagonism to the gospel. Cf. 6:4–6; 10:26–29; Acts 19:9. deceitfulness. Sin lies and deceives, using every trickery and stratagem possible (cf. Rom. 7:11; 2 Thess. 2:10; James 1:14–16). The Hebrews deceived themselves with the reasoning that their rejection of Jesus Christ was being faithful to the older system. Their willingness to hang on to the Levitical system was really a rejection of the living Word (4:12) of the “living God” (v. 12), who through Christ had opened up a “new and living way” (10:20). Choosing the path of unbelief always leads only to death (v. 17; 10:26–29; cf. 2:14, 15; Jude 5).

  3:14 The exhortation is similar to that in v. 6. It repeats the theme of perseverance.

  3:15–19 The quotation from Ps. 95:7, 8 is repeated (cf. v. 7). The first quotation was followed with exposition emphasizing “today” and the urgency that word conveys. This second quotation is followed with exposition emphasizing the word “rebellion” (vv. 15, 16) and presenting the theme of obedience by means of its antithesis, disobedience. Four different terms are employed to drive the point of rebellion home: “rebelled” (v. 16), “sinned” (v. 17), “did not obey” (v. 18), and “unbelief” (v. 19). This initial third (see notes on vv. 7–11) of the writer’s exposition of Ps. 95:7–11 is summed up by the obvious conclusion that the Israelites who died in the wilderness were victims of their own unbelief (v. 19).

  Hebrews 4

  4:1–10 The second section of the writer’s exposition of Ps. 95:7–11 goes beyond the description of unbelief and its dire consequences (3:12–19) to define the nature of the “rest” which the disobedient had forfeited. The first section had dealt primarily with Ps. 95:7, 8; the second section deals primarily with Ps. 95:11.

  4:1 promise. This is the first use of this important word in Hebrews. The content of this promise is defined as “entering His rest.” His rest. See note on 3:11. This is the rest which God gives, therefore it is called “My rest” (Ps. 95:11) and “His rest.” For believers, God’s rest includes His peace, confidence of salvation, reliance on His strength, and assurance of a future heavenly home (cf. Matt. 11:29). come short. The entire phrase could be translated “lest you think you have come too late to enter into the rest of God” (cf. 12:15). With reverential fear all are to examine their own spiritual condition (cf. 1 Cor. 10:12; 2 Cor. 13:5) and to actively press for commitment on the part of others (cf. Jude 23).

  4:2 faith. Mere knowledge of God’s message is not sufficient. It must be appropriated by saving faith. Later in the epistle a much longer exposition will take up this topic of faith (10:19—12:29). The writer’s point of comparison is that, like the Jews who left Egypt (3:16–19), his generation had also received God’s message through the preaching of the gospel—they had been evangelized.

  4:3 we…do enter. Those who exercise faith in the message of God will enter into their spiritual rest. This is the corollary of Ps. 95:11 which states the opposite side: that the unbeliever will not enter into the rest which God provides. finished from the foundation of the world. The spiritual rest which God gives is not something incomplete or unfinished. It is a rest which is based upon a finished work which God purposed in eternity past, just like the rest which God took after He finished creation (v. 4).

  4:4, 5 By way of explanation for the statement in v. 3, the writer cites the illustration of the seventh day of creation and quotes Gen. 2:2. Then he repeats the last part of Ps. 95:11.

  4:6, 7 The opportunity to enter God’s rest remains open (cf. “a promise remains” in v. 1). It is not yet too late. God had offered the rest to His people in Moses’ time and continued to offer it in David’s time. He is still patiently inviting His people to enter His rest
(cf. Rom. 10:21). Quoting Ps. 95:7, 8 once again (see 3:7, 15), the author urges an immediate, positive response. The themes of urgency and obedience are thus combined in a clear invitation to the readers.

  4:8–10 God’s true rest did not come through Joshua or Moses, but through Jesus Christ, who is greater than either one. Joshua led the nation of Israel into the land of their promised rest (see note on 3:11; Josh. 21:43–45). However, that was merely the earthly rest which was but the shadow of what was involved in the heavenly rest. The very fact that, according to Ps. 95, God was still offering His rest in the time of David (long after Israel had been in the Land) meant that the rest being offered was spiritual—superior to that which Joshua obtained. Israel’s earthly rest was filled with the attacks of enemies and the daily cycle of work. The heavenly rest is characterized by the fullness of heavenly promise (Eph. 1:3) and the absence of any labor to obtain it.

  4:9 rest. A different Gr. word for “rest” meaning “Sabbath rest” is introduced here, and this is its only appearance in the NT. The writer chose the word to draw the readers’ attention back to the “seventh day” mentioned in v. 4 and to set up the explanation in v. 10 (“ceased from his works as God did from His”).

  4:11–13 The concluding third part of the exposition of Ps. 95:7–11 emphasizes the accountability which comes to those who have heard the Word of God. Scripture records the examples of those in the wilderness with Moses, those who entered Canaan with Joshua, and those who received the same opportunity in David’s day. It is the Word which must be believed and obeyed and the Word which will judge the disobedient (cf. 1 Cor. 10:5–13).

  4:12 two-edged sword. While the Word of God is comforting and nourishing to those who believe, it is a tool of judgment and execution for those who have not committed themselves to Jesus Christ. Some of the Hebrews were merely going through the motions of belonging to Christ. Intellectually, they were at least partly persuaded, but inside they were not committed to Him. God’s Word would expose their shallow beliefs and even their false intentions (cf. 1 Sam. 16:7; 1 Pet. 4:5). division of soul and spirit. These terms do not describe two separate entities (any more than “thoughts and intents” do) but are used as one might say “heart and soul” to express fullness (cf. Luke 10:27; Acts 4:32; see note on 1 Thess. 5:23). Elsewhere these two terms are used interchangeably to describe man’s immaterial self, his eternal inner person.

  4:13 open to the eyes of Him. “Open” is a specialized term used just this one time in the NT. It originally meant to expose the neck either in preparation for sacrifice or for beheading. Perhaps the use of “sword” in the previous verse triggered the term. Each individual is judged not only by the Word of God (cf. John 12:48), but by God Himself. We are accountable to the living, written Word (cf. John 6:63, 68; Acts 7:38) and to the living God who is its author.

  4:14—7:28 Next, the writer expounds on Ps. 110:4, quoted in 5:6. Not only is Christ as Apostle superior to Moses and to Joshua, but as High-Priest, He is superior to Aaron (4:14–5:10; cf. 3:1). In the midst of his exposition, the writer gives an exhortation related to the spiritual condition of his readers (5:11–6:20). At the conclusion of the exhortation, he then returns to the subject of Christ’s priesthood (7:1–28).

  4:14 passed through the heavens. Just as the High-Priest under the Old Covenant passed through 3 areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through 3 heavens (the atmospheric heaven, the stellar heaven, and God’s abode; cf. 2 Cor. 12:2–4) after making the perfect, final sacrifice. Once a year on the Day of Atonement the High-Priest of Israel would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16). That tabernacle was but a limited copy of the heavenly reality (cf. 8:1–5). When Jesus entered into the heavenly Holy of Holies, having accomplished redemption, the earthly facsimile was replaced by the reality of heaven itself. Freed from that which is earthly, the Christian faith is characterized by the heavenly (3:1; Eph. 1:3; 2:6; Phil. 3:20; Col. 1:5; 1 Pet. 1:4). Jesus the Son of God. The use of both the title of humanity (Jesus) and of deity (Son of God) is significant. One of the few cases of such a juxtaposition is in 1 John 1:7, where His sacrifice for sins is emphasized (cf. 1 Thess. 1:10; 1 John 4:15; 5:5). hold fast our confession. See notes on 3:1, 6; 10:23.

  4:15 all points tempted. See notes on 2:17, 18. The writer here adds to his statements in 2:18 that Jesus was sinless. He was able to be tempted (Matt. 4:1–11), but not able to sin (see notes on 7:26).

  4:16 come boldly to the throne of grace. Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Esth. 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ (cf. 7:25; 10:22; Matt. 27:51; see Introduction: Historical and Theological Themes). The ark of the covenant was viewed as the place on earth where God sat enthroned between the cherubim (cf. 2 Kin. 19:15; Jer. 3:16, 17). Oriental thrones included a footstool—yet another metaphor for the ark (cf. Ps. 132:7). It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (cf. 2 Cor. 4:15; 9:8; 12:9; Eph. 1:7; 2:7). “Grace to you” became a standard greeting among believers who celebrated this provision (Rom. 1:7; 16:20, 24; 1 Cor. 1:3; 16:23; 2 Cor. 1:2; 13:14; Gal 1:3; 6:18; Eph. 1:2; 6:24; Phil. 1:2; 4:18; Col. 1:2; 4:18; 1 Thess. 1:1; 5:28; 2 Thess. 1:2; 3:18; 1 Tim. 1:2; 6:21; 2 Tim. 1:2; 4:22; Titus 1:4; 3:15; Philem. 3, 25). to help in time of need. See notes on 2:16, 18.

  Hebrews 5

  5:1–4 No angel with supernatural power could serve as High-Priest. Only men with the weaknesses of humanity could serve as High-Priest (v. 2; 7:28). The position of High-Priest in the Levitical system was by appointment only. No man could legitimately appoint himself High-Priest. The use of the present tense in these verses would seem to indicate that the Levitical system still was being practiced at the time of this epistle (see Introduction: Author and Date).

  5:1 gifts and sacrifices. The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1–5). However, “gifts” is used in 8:4 to refer to all of the various sacrifices (cf. 8:3). The 3 occurrences of the phrase in the NT (cf. 8:3; 9:9) employ a Gr. construction which expresses a closer relationship between the two terms than is normally indicated by the word “and.” This could indicate that no distinction should be made between the terms, and that “for sins” should be taken with both.

  5:2 have compassion. This verb occurs only here in the NT. It carries the idea of maintaining a controlled but gentle attitude in the treatment of those who are spiritually ignorant and wayward. Impatience, loathing, and indignation have no part in priestly ministry. Such moderation and gentleness comes from realizing one’s own human frailty. The priest would be reminded of his own sinful humanity every time he offered sacrifices for his own sins (v. 3).

  5:4 called by God. A High-Priest was selected and called by God into service (cf. Ex. 28; Num. 16:1–40; 1 Sam. 16:1–3).

  5:5, 6 With the quotations of Pss. 2:7 and 110:4, the writer demonstrates that Christ’s Sonship (see notes on 1:5) and His priesthood were both by divine appointment (cf. John 8:54). That means that the two titles are titles of subordination—the subordination not being in regard to essence or nature (cf. John 10:30; 14:9, 11), but in regard to the fulfillment of the program of redemption. Neither office diminishes the eternal deity of Christ or the equality of the Trinity. Both offices had a beginning. It is noteworthy that Ps. 2 recognizes the Son as both King and Messiah. Christ is the King-Priest.

  5:6 Quoted from Ps. 110:4, from which this whole section is expounded (see note on 4:14—7:28). Melchizedek. As king of Salem and priest of the Most High God in the time of Abraham, he was also a king-priest (Gen. 14:18–20). The Melchizedekan priesthood is discussed in detail in chap. 7.

/>   5:7, 8 Having established the first requirement that a High-Priest be appointed (vv. 1, 4, 5, 6), the writer focused on the requirement of being humanly sympathetic (vv. 2, 3).

  5:7 who. The subsequent context makes it clear that this refers back to Christ, the main subject in v. 5. In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father’s will in accepting the cup of suffering which would bring His death (Matt. 26:38–46; Luke 22:44, 45). Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (cf. Is. 52:14; 53:3–5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Is. 53:7), He did cry out from the agony of the fury of God’s wrath poured on His perfectly holy and obedient person (Matt. 27:46; cf. 2 Cor. 5:21). Jesus asked to be saved from remaining in death, i.e., to be resurrected (cf. Ps. 16:9, 10).