Hebrews chapter 3 Part 1

 

Hebrews chapter 3 Part 1

Jesus Greater Than Moses

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Heb 3:1

holy brethren,... Brethren consecrated to God, holy in life and conduct (see, Acts 9:13). They are “holy” in the sense that they are set apart unto God and identified with the heavenly realm, citizens of earth. The phrase occurs only here and (in 1 Thes. 5:27), where some manuscripts omit “holy.” The writer addresses believers who have a “heavenly calling” (Phil. 3:14). They are elsewhere described as desiring a “heavenly country” (11:16), and as coming to “the heavenly Jerusalem” (12:22).

partakers of the... Heavenly Calling

Greek: metochos, partaker (Heb. 3:1, 3:14; 6:4; 12:8); partner (Luke 5:7); and fellow (Heb. 1:9). All holy brethren are partakers, partners, and fellows in the heavenly calling. Israel had an earthly calling and those who are alive when the Messiah comes will enter an earthly program of replenishing the earth forever. Those of both Jews and Gentiles who are saved and who will partake of the resurrection will be kings and priests to reign over the earth and all other creations forever. They will help God administer the affairs of the universe in all eternity (Rev. 1:5-6; 5:10; 22:4-5). Their calling is heavenly in that they will not be limited to an earthly program as all people would have been if man had not sinned (Gen. 1:27-31; cp. Mat. 22:30; Luke 20:34-35; Heb. 11:10-16; 12:22-23). The reference, as always in the New Testament epistles, is to the effective summons to salvation in Christ (Rom. 8:30; 1 Cor. 7:21).

consider the... The writer asks for the readers’ complete attention and diligent observation of the superiority of Jesus Christ.

Apostle and the... Among the Jews the high priest was also considered the Apostle of God. This no doubt is the meaning here to Israel. The Mosaic program had ended and there had been a change in the law and in the priesthood (Heb. 7:11-17). An apostle is a “sent one” who has the rights, power and authority of the one who sends him. Jesus was sent to earth by the Father (John 3:17, 34; 5:36-38; 8:42). The topic of the High Priesthood of Christ, which was begun (in 2:17-18), and is mentioned again here, will be taken up again in greater detail (in 4:14 – 10:18).

Meanwhile, the writer presents the supremacy of Christ to Moses (verses 1-6), to Joshua (4:8), and to all other national heroes and Old Testament preachers whom Jews held in high esteem. Jesus Himself spoke of His superiority to Moses in the same context in which He spoke of His being sent by the Father (John 5:36-38, 45-47; Luke 16:29-31).

Moses had been sent by God to deliver His people from historical Egypt and its bondage (Exodus 3:10). Jesus was sent by God to deliver His people from spiritual Egypt and its bondage (2:15).

of our profession... Greek: homologia, agreement; terms of surrender; confession. Translated "profession" (Heb. 3:1; 4:14; 10:23; 1Tim. 6:12; 2Cor. 9:13) and "confession" (1Tim. 6:13). Christ is the center of our confession of faith in the gospel, both in creed and public testimony. The term is used again (in 4:14 and 10:23; 2 Cor. 9:13; 1 Tim. 6:12). In all 3 uses in Hebrews there is a sense of urgency.

Surely, the readers would not give up Christ, whom they had professed and reject what He had done for them, if they could understand the superiority of His person and work.

This is directed to the believers in Jesus Christ. In fact, this is directed to those who have made Jesus their Lord, as well as their Savior. Jesus is the great High Priest of all believers. He intercedes for us continually before the Father. Let us consider these followers of Jesus in the following verses.

2 Pet. 1:3-9 “According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:” “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;” “And to knowledge temperance; and to temperance patience; and to patience godliness;” “And to godliness brotherly kindness; and to brotherly kindness charity.” “For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.” “But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.”

We can easily see that there is a lot to being the called of God. God expects our life to be so different from the life the people of the world live, that we will be called peculiar people.

The second warning

The writer paused again in the course of his exposition to introduce the second warning section. This one is far more extensive and detailed than the brief one in Heb. 2:1-4. The real nature of his anxiety for his readers becomes clearer here, as well as the incalculable loss which they faced if they did not attend to his exhortation. The basic text for this section is Psm. 95:7-11 which he quoted (Heb. 3:7-11) and expounded in the remainder of Heb. 3:1-19 and in Heb. 4:1-11. The section closes with a reminder of the judgmental power of God’s Word (Heb. 4:12-13) and with a call to seek the help available through the great High Priest (Heb. 4:14-16).

The Call For Faithfulness

The readers were now addressed as holy brothers, who share in the heavenly calling. This form of address gathered up the strands of truth which the author dealt with in Heb. 2:1-18. They were indeed “brothers” (cf. Heb. 3:12; 10:19), not only with one another but with their Captain (Heb. 2:11-12), and they were “holy” because He had made them so (Heb. 2:11). They did “share in the heavenly calling” because God was “bringing” them “to glory” (Heb. 2:10). The words “who share” are rendered “companions” in Heb. 1:9 (metochoi; this Greek word is also used in this epistle in Heb. 3:14; 6:4; 12:8). The author was thinking especially of their high privilege of being invited to participate in the future dominion and joy of God’s King-Son.

It was as such people that they were to focus their thinking on the One who is both the Apostle and High Priest of their Christian profession. The first of these titles probably points to the Lord Jesus as the One sent forth by God as the supreme Revealer of the Father (cf. Heb. 1:1-2), while the second picks up the role just mentioned in Heb. 2:17-18.

Who was faithful to him that appointed him, as also Moses was faithful in all his house. Heb 3:2

in all his... The house of Moses means the nation of Israel and the house of Christ refers to the church (Heb. 2:9-13; 3:6). See Num. 12:7.

The term refers to a family of people rather than a building or dwelling (verse 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.

Numbers 12:7 “My servant Moses [is] not so, who [is] faithful in all mine house.”

We see an almost identical Scripture in Numbers here. We know if we were looking at types and shadows, we would be able to say that Moses was a type of Christ. Moses led his people out of bondage, Jesus led his people out of bondage. Mighty signs and wonders followed Moses, even mightier signs and wonders followed Jesus.

We do not want to belabor this point, but, the Father sent them both on a mission. The difference in the two (possibly the smallest difference), is that Jesus was the real Deliverer and Moses was His shadow. The last statement on this that I will make now is that Moses was leading his people to their promised land, Jesus is leading us to our eternal Promised Land.

Verses 3-6: More glory than Moses: Christ’s superiority and greater glory are not based on His faithfulness (both were faithful, verse 2), but on His superior position. Christ is the One who hath “builded” the house, whereas Moses is part of the house, being a servant in it (verses 3, 5). Christ is identified as a son over his own house.

The translation, “his own,’ is somewhat stronger than the Greek (autou). It is His house, but His house is the same as God’s. Only one house is involved in these verses. It is not Moses’ house, and it is not ours. It is God’s.

Moses was a part of this one house. It is what Paul calls the household of God (Eph. 2:19; 1 Pet. 4:17), or the household of faith (Gal. l6:10). It includes all believers of all time.

The NIV dis-joins this verse from the previous one by making it a separate sentence. But connecting it as in the original with Heb. 3:1, the statement may read: “Contemplate Jesus… being faithful to the One who appointed Him.” Taken in this way, the readers are urged to fix their gaze on the person of Christ who is even now faithful to God. Thus they would find a model for their own fidelity. The faithfulness of Christ, moreover, has an Old Testament prototype in Moses.

The reference to Moses being faithful in all God’s house was drawn from Num. 12:7 in which the tabernacle furnished the backdrop. Hence God’s “house” in the Old Testament situation would be the tabernacle itself which Moses had constructed in strict obedience to the divine directions. It was a prophetic testimony “to what would be said in the future” (Heb. 3:5).

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. Heb 3:3

more glory than...

Christ Better than Moses

1. He has a heavenly calling (Heb. 3:1)

2. The Apostle of our profession (Heb. 3:1)

3. High Priest of our profession (Heb. 3:1)

4. Christ is building His own house, the Church (Heb. 3:6), but Moses did not build his house, Israel (Heb. 3:3)

5. Christ as God created all things (Heb. 3:4; 1:2; Eph. 3:9; Col. 1:15-18)

6. Christ is a son over His house, not a servant as Moses was (Heb. 3:5-6)

7. Moses predicted Christ would be better than himself (Heb. 3:5; Deut. 18:15-19)

As we said above, Jesus is the real thing, Moses is His shadow. Jesus Christ was the Creator of all the world and everything in it. Moses, as great as he was, was still Jesus’ creation.

Zec. 6:12-13 “And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:” “Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.”

From the foundation of the world, Jesus was the Builder.

But Jesus as a Builder excels Moses in honor since Moses was simply a servant carrying out instructions.

For every house is builded by some man; but he that built all things is God. Heb 3:4

Ontological Argument for the Existence of God: The word ontological comes from the root “being” and is a deductive argument that only indicates the probable existence of God. (See Rom. 1:20 and Psm. 94 for stronger arguments). It reasons that the idea of a perfect and infinite Being who exists must have placed the idea in mankind.

John 1:1-3 “In the beginning was the Word, and the Word was with God, and the Word was God.” “The same was in the beginning with God.” “All things were made by him; and without him was not any thing made that was made.”

John 1:14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

These Scriptures in John, which we have used over and over in this series of lessons, leave no doubt at all who built everything. Jesus Christ was the Word of God in heaven, as we read (in verse 14) above. We also read above, that the Word made everything. In the first chapter of Genesis, we read that even the heavens were created by God.

Gen. 1:1 “In the beginning God created the heaven and the earth.”

Now go back and look at (Hebrews chapter 3:4), and you will see the full impact of what it is saying. I will show just one more Scripture and then go on.

Heb. 1:2 “Hath in these last days spoken unto us by [his] Son, whom he hath appointed heir of all things, by whom also he made the worlds;”

But what Jesus has built is, in fact, everything, for God is the Builder of “everything.” Implicit here is the Son’s role in Creation (cf. Heb. 1:2, 1:10) and indeed His identification as God (cf. Heb. 1:8). But beyond this is the thought that God’s house in which Moses was faithful was a kind of miniature representation of “everything,” that is, of the greater house over which the Son presides at God’s right hand in heaven (cf. Heb. 1:3 with Heb. 4:14). The “holy of holies” in His earthly house was but a shadow of heaven itself where Christ has now gone “to appear for us in God’s presence” (Heb. 9:24).

And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; Heb 3:5

for a testimony... The law of Moses and some of his prophecies testified and typified the sufferings of Christ and other gospel truths, which were to be spoken later when the Messiah should come (Mat. 5:17; 11:13; Luke 16:16; 24:25-27, 24:44-46).

be spoken after... Moses was faithful primarily as a testimony to that which was to come in Christ (11:24-27).

Moses’ fidelity consisted in erecting that shadow house, the tabernacle, so that it could properly prefigure the future order of priestly activity which now has the universe itself as its proper sphere.

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. Heb 3:6

whose house are... This is Paul’s explanation of what he means by Christ’s house which He is building. We are that house—if we meet the condition of being a member of it, and "if we hold fast the confidence and the rejoicing of the hope firm unto the end."

hold fast the... Greek: katecho, hold fast (Heb. 3:6; 10:23; 1Thes. 5:21); withhold (2Thes. 2:6); hold (Rom. 1:18; 7:6; Heb. 3:14); retain (Phlm. 1:13); stay (Luke 4:42); let (2Thes.2:7); keep (Luke 8:15; 1Cor. 11:2); keep in memory (1Cor. 15:2); take (Luke 14:9); seize on (Mat. 21:38); possess (1Cor. 7:30); and make toward (Acts 27:40). This is not speaking of how to be saved or remain saved (1 Cor. 15:2); it means rather that perseverance in faithfulness is proof of real faith.

The person 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, whereas the one who abides in Christ gives evidence of his genuine membership in that household (Mat. 10:22; Luke 8:15; John 8:31; 15:4-6). The promise of God will fulfill this holding fast (1 Thes. 5:24; Jude 24-25).

the confidence and...

Liberty In Prayer

Greek: parrhesia, freedom of speech; liberty of access to God. See, Acts 4:13. Here it refers to absolute confidence of access to God because all sins which separated from God are removed (Isa. 59:1-2). In Old Testament days men were not permitted to approach God. Even the mountain on which God gave the law was not to be touched by man or beast. Only the high priest was permitted in the holy of holies once a year, and even then he could not approach God without proper atonement. Now we all have free and daily access to God by the blood of Jesus (Heb. 10:19-23; Eph. 2:18). We are invited to come boldly to the throne of grace to obtain help in time of need (Heb. 4:14-16). As long as we hold fast to his liberty of access to God we are His house (Heb. 3:6). If sin is in the life we do not and cannot have this liberty of access. God will not hear our prayers (1Jhn. 3:20-23; 5:14-15). See Psm. 66:18.

of the hope... The hope here is that of eternal life. See, Tit. 1:2. This hope rests in Christ Himself, whose redemptive work has accomplished our salvation (Rom. 5:1-2).

1 Cor. 6:19 “What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and ye are not your own?”

2 Cor. 6:16 “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.”

firm unto... Same as "stedfast" in, Heb. 2:2.

the end... Five things we must do to the end:

1. Endure to the end to be saved (Mat. 10:22; 24:13; Mar. 13:13).

2. Hold fast the hope of eternal life to the end (Heb. 3:6).

3. Hold the beginning of our confidence steadfast to the end (Heb. 3:14).

4. Show the same diligence to the full assurance of hope to the end (Heb. 6:11).

5. Overcome and keep Christ’s works to the end (Rev. 2:26).

We see above, that the salvation that Moses brought was for the body here on this earth. This salvation for the people was a shadow of the great salvation to come. Just as the first Adam was a man of the flesh and the second Adam (Jesus Christ), was Spirit; we see these 2 salvation's were flesh and spirit. Let’s look at one more Scripture that should really clear this up for us.

Galatians 2:20 “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

This leaves no doubt that we Christians are Christ’s abode here on the earth. Realizing this, how could we continue in sin?

By a natural semantic shift to which the Greek word for house naturally lends itself, the writer moved from the thought of the house as the sphere where priestly activities transpired to the thought of the “house” as consisting of the people who engaged in these activities. His readers, he affirmed, comprise His (the Son’s) “house” contingent, however, on one important consideration: if they hold on to their courage (parrēsian, used four times in Heb., here and in Heb. 4:16; 10:19, 10:35) and the hope of which they boast. As in the earlier warning passage (Heb. 2:1-4), the writer used “we” and thus included himself within the scope of his admonition. As he will shortly state (Heb. 3:12), he was concerned that there might be in some of his Christian “brothers” an “unbelieving heart that turns away from the living God.” Should any of his readers do this, they would forfeit their roles in the Son’s priestly house, which is only maintained by holding firmly to their Christian profession (cf. also Heb. 3:14 and Heb. 10:23-25, 10:35-36). The author did not mean, of course, that his readers could forfeit their eternal salvation; it is an error to identify the word “house” with the body of Christ, the true universal church. As the context and the Old Testament background show, the author was thinking in priestly terms. He was also thinking functionally. The exalted Son presides over a priestly apparatus which is an operative reality. As long as the readership held firmly to their Christian commitment, they also functioned within this priestly arrangement. But just as one who was a true Levite by birth could withdraw from participation in the tabernacle of Moses’ day, so too one who is truly a Christian by new birth may withdraw from his priestly role within the functioning household. It was precisely this danger which concerned the writer, in the present warning passage as well as in later ones.

A Rest for the People of God

Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Heb 3:7

Wherefore... For this reason—because there is danger of failing to hold fast the hope of eternal life unto the end (Heb. 3:6), the Holy Spirit here warns Christians—not sinners—to take heed, seeing to it that they do not fail God as many in Israel did and were cut off (Heb. 3:7-14).

To day if... The 11th Old Testament prophecy in Hebrews (Heb. 3:7-8; Psm. 95:7-11, fulfilled). Next, Heb. 3:15. These words were originally a warning to Israel not to provoke God, lest they be excluded from the rest He had promised them. Paul quoted the words as a warning to Christians who could, through temptation and sin, fail to receive the eternal rest promised them.

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 (Psm. 95:7). Three more times (verses 13, 15, 4:7), and is the theme of the writer’s exposition (2 Cor. 6:2).

Twenty-two Warnings to Christians

1. We ought to give the more earnest heed lest we slip away from truth (Heb. 2:1).

2. How shall we escape, if we neglect so great salvation? (Heb. 2:3).

3. Whose house are we, if we hold fast the hope firm unto the end (Heb. 3:6).

4. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the Living God (Heb. 3:12).

5. Exhort one another daily ... lest any of you be hardened through sin (Heb. 3:13).

6. We are made partakers of Christ, if we hold steadfast unto the end (Heb. 3:14).

7. Let us therefore, fear, lest you come short of the promised rest (Heb. 4:1-2).

8. Let us labor to enter into rest, lest any man fall through unbelief (Heb. 4:11).

9. Let us hold fast our profession (Heb. 4:14).

10. If they fall away, to renew them again unto repentance is impossible (Heb. 6:4-9).

11. Show the same diligence to the full assurance of hope unto the end (Heb. 6:11).

12. Be not slothful, but faithful and patient to inherit the promises (Heb. 6:12).

13. Lay hold upon the hope of eternal life set before us (Heb. 6:18-19).

14. Let us hold fast the profession of our faith without wavering (Heb. 10:23).

15. If we sin willfully we will receive judgment and fiery indignation (Heb. 10:26-31).

16. Cast not away confidence (Heb. 10:35).

17. If any man draw back, My soul shall have no pleasure in him (Heb. 10:38-39).

18. Let us lay aside every weight and the sin that so easily besets us (Heb. 12:1).

19. Make straight paths for your feet, lest the lame be turned out of the way; but let it rather be healed (Heb. 12:13).

20. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest any become a fornicator and sell his birthright like Esau (Heb. 12:15-17).

21. See that ye refuse not God. For if Israel escaped not God’s wrath when she refused Him, much more shall we not escape His wrath, if we turn away from Him (Heb. 12:25).

22. Let us have grace and serve God acceptably with reverence and godly fear, for God will punish by fire (Heb. 12:28-29).

The psalmists’ invitation, “Come, let us bow down in worship, let us kneel before the Lord our Maker, for He is our God and we are the people of His pasture, the flock under His care” (Psm. 95:6-7), ideally reflects the author’s perspective with regard to his readers. The material quoted in Hebrews immediately follows these words and, most naturally, must be understood against this background.

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: Heb 3:8

Harden not your... If there is no possibility of Christians failing to hear God’s voice, hardening themselves and being cut off from God as Israel was in the wilderness, why did Paul use this as a lesson to Christians (Heb. 3:1, 3:6-14)?

in the provocation... Greek: parapikrasmos, to embitter; provoke; cause bitter provocation. Only in Heb. 3:8, 3:15, 3:16. The provocation, and "the day of temptation in the wilderness" here and in Psm. 95:8-11 refer to the whole wilderness experience of 40 years (Heb. 3:8-9, 3:15-17).

The terms “provocation” and “temptation” are taken from the Septuagint (Greek), reading of (Psalm 95), which are etymological translations of the Hebrew words, Meribah and Massah, respectively. These Hebrew terms are likewise descriptive translations, rather than the rendering of proper names.

Both terms originate with Moses’ smiting of the rock for water while in Rephidim (Exo. 17:1-7). Following that experience (verse 7), states concerning Moses, “And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord saying, Is the Lord among us, or not?”

At that time, Israel had been out of Egypt only one month and had repeatedly witnessed God’s miraculous deliverance and provision. This incident became symbolic of Israel’s temptation (Massah), of God (Deut. 6:16). David (in Psalm 95), uses it to speak of Israel’s continuous rebellion throughout the 40 years in the wilderness.

The Admonishment From Israel’s Failure

To drive home his call to fidelity and to warn of the consequences of unbelieving infidelity, the author referred to the classic failure of Israel at Kadesh Barnea which led to their 40-year detour in the wilderness. Far from being an ideal period of Israel’s history, as some sectarians seem to have held, it was an era marked by tragic loss and defeat. We readers are not to repeat such an experience in their own lives.

When your fathers tempted me, proved me, and saw my works forty years. Heb 3:9

proved me, and... Greek: dokimazo, to put to the test; tested Me (see 2, 2Cor. 13:5).

The Holy Ghost is saying, Learn from their mistakes. Whatever you do, do not harden your heart to God. God was grieved with that generation, because in spite of all the miracles He did, they still did not have faith in Him. Faith in God pleases Him more than anything else. We read at one point where God was so disappointed in man that He wished He had not made them.

Genesis 6:6 “And it repented the LORD that he had made man on the earth, and it grieved him at his heart.”

Our generation is doing the very same thing. Few people really are searching for God. Sin is rampant in our society. Movies are one of the downfalls of our people. Rock music has ruined our young people. Adultery is even laughed at now. The moral structure of our society is crumbling.

Drugs and alcohol are what our society is doing to hide from the reality that we are out of fellowship with God. If we do not change our ways, I believe God will turn His back on us. We are in the last days before the return of Jesus Christ. I will give a few Scriptures that show beyond a shadow of a doubt that we are in the last days.

2 Timothy 3:1-5 “This know also, that in the last days perilous times shall come.” “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,” “Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,” “Traitors, heady, highminded, lovers of pleasures more than lovers of God;” “Having a form of godliness, but denying the power thereof: from such turn away.”

This leaves no doubt of not only what time we are living in, but also what we must do. We must separate ourselves from this type of life. One more Scripture and we will have this complete.

2 Chronicles 7:14 “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

God is a God of individuals. You do not have to follow the crowd. Repent and live for God. Live your faith in Jesus Christ every day. Be a separated people for Christ.

The text chosen by the writer to enforce the lesson he had in mind was taken from Psm. 95:1-11. 95:7-11 of that psalm are quoted here. The choice of this psalm is highly appropriate in a context that is concerned with worship and priestly activity.

Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. Heb 3:10

I was grieved... Greek: prosochthizo, to be angry with; to be offended at. Only here and Heb. 3:17. Used in the Septuagint in Psm. 95:8, from which this is quoted.

The generation of the wilderness, as the Jews often call them. And which they say was more beloved than any generation. And yet they will not allow them a part in the world to come (see Heb. 3:11). When God is said to be grieved with them, as speaking after the manner of men (see Gen. 6:5). The word signifies, that he was wearied by them, and weary of them. That he loathed them, and was displeased with them. It shows the notice God took of their sin. The heinousness of it, his dissatisfaction of it, and determination to punish it. The cause of his grief and indignation were their unbelief, ingratitude, and idolatry.

in their heart... All sins are errors, or aberrations from the law of God”: All men err in this sense. These people erred in their hearts, for there is error in the understanding, and will, and affections, as well as in life and actions. And they may be said to err in their hearts, because their sins not only sprung from the heart, but they were done heartily, or with their hearts, and that continually. Which shows the senselessness of this people: their stubbornness and rebellion. Their lack of integrity, and their constancy in sinning. Heart sins, as well as others, are taken notice of by God.

have not known... They did not take notice of God’s ways of providence towards them; nor did they approve of, and delight in his ways of worship and duty, or in his commands.

The Holy Ghost is saying to them they should learn from their mistakes. Whatever you do, do not harden your heart to God. God was grieved with that generation, because in spite of all the miracles He did, they still did not have faith in Him. Faith in God, pleases Him more than anything else. We read at one point where God was so disappointed in man that He wished He had not made them.

Gen. 6:6 “And it repented the LORD that he had made man on the earth, and it grieved him at his heart.”