Or, err, are deceived.

This word connects the house of God in v. 6 with the Sabbath rest in 4:9, indicating that these two are the same. The house of God is our church life today, our Sabbath rest.

In Old Testament times the house of God was the house of Israel (Lev. 22:18; Num. 12:7), symbolized by the tabernacle or the temple, which was in Israel's midst (Exo. 25:8; Ezek. 37:26-27). Today, the house of God is actually the church (1 Tim. 3:15; 1 Pet. 4:17). The children of Israel, as people of God, are a type of us, the New Testament believers (1 Cor. 9:24-27; 10:1-11). Their entire history is a prefigure of the church.

Or, prefigure; a type of the real, typical, and genuine Apostle sent from God.

Servant here is a designation that implies dignity and freedom.

Lit., it.

Or, unpersuadable, obstinate, unbelieving.

See note 9² in ch. 2.

Moses had the human nature, which is fit for God's building, but he did not have the divine nature, which is suitable for being the builder. In contrast, Christ in His humanity is the good material for God's building (the foundation stone — Isa. 28:16; the cornerstone — Matt. 21:42; Acts 4:11; the topstone — Zech. 4:7; and the living stone that produces us as living stones — 1 Pet. 2:4-5). Moreover, in His divinity He is the Builder.

See note Heb. 3:14^1a.

To be holy is to be separated to God for a definite purpose. (See note Rom. 1:2³.) Here, by calling the receivers of the book "holy brothers," the writer intended to remind them that they should not remain common in Judaism but should be separated to God for His purpose.

God's ways are different from His acts. His acts are His activities; His ways are the principles by which He acts. The children of Israel knew only His acts, but Moses knew His ways (Psa. 103:7).

The Hebrew is idiomatic and conveys a strong negative. So also in Heb. 4:3, 5.

Or, turning away, deserting, departing, standing aloof.

In Greek, the same word as that for partakers in Heb. 3:1; 6:4 and Heb. 12:8. In those three places the meaning is that we share in the heavenly calling, the Holy Spirit, and the discipline; thus, the word is rendered partakers. Here and in Heb. 1:9 the meaning is that we share with Christ; hence, the word is rendered partners. We are partakers of heavenly, holy, and spiritual things, sharing in the heavenly calling, the Holy Spirit, and the spiritual discipline. We are partners of Christ, sharing with Him the spiritual anointing (1:9), as the members share the Spirit with the Head, and sharing with Him the heavenly rest, as Caleb shared with Joshua the rest of the good land (Num. 14:30).

Moses brought the children of Israel out of Egypt, but he did not bring them into the good land of Canaan. It was his successor, Joshua, who did this (Heb. 4:8).

See note Heb. 2:9^2c.

The Apostle is the One who was sent to us from God and with God (John 6:46; 8:16, 29). The High Priest is the One who went back to God from us and with us (Eph. 2:6). As the Apostle, Christ came to us with God to share God with us that we may partake of His divine life, nature, and fullness. As the High Priest, Christ went to God with us to present us to God that we and all our case may be fully cared for by Him. As the Apostle, He is typified by Moses, who came from God to serve the house of God (vv. 2-6), and as the High Priest, He is typified by Aaron, who went to God with the house of Israel and their cases (4:14—7:28).

The concept of this book is focused on the heavenly nature of the positive things. First, it points out to us that Christ today is sitting in the heavens (Heb. 1:3). He entered into the heavens (Heb. 9:24). He passed through the heavens (Heb. 4:14) and became higher than the heavens (Heb. 7:26). Then this book unfolds to us the heavenly calling (v. 1), the heavenly gift (Heb. 6:4), the heavenly things (Heb. 8:5), the heavenly country (Heb. 11:16), and the heavenly Jerusalem (Heb. 12:22). Also, it tells us that we are enrolled in the heavens (Heb. 12:23) and that God warns us today from the heavens (Heb. 12:25). All the things in the Old Testament that were held by Judaism were of an earthly nature. In this book the writer's intention was to show the Hebrew Christians the contrast between the heavenly nature of the New Testament and the earthly nature of the Old Testament that they might forsake the earthly things and attach themselves to the heavenly.