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Therefore I was displeased with that generation, and said, ‘They always err in their heart, but they didn’t know my ways.’
As I swore in my wrath, ‘They will not enter into my rest.’ ”
Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God;
Hebrews 3:10-12 sits inside this longer paragraph.
Therefore I was displeased with that generation, and said, ‘They always err in their heart, but they didn’t know my ways.’
As I swore in my wrath, ‘They will not enter into my rest.’ ”
Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God; but exhort one another day by day, so long as it is called “today”, lest any one of you be hardened by the deceitfulness of sin. For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end,
Therefore I was displeased with that generation, and said, ‘They always err in their heart, but they didn’t know my ways.’
As I swore in my wrath, ‘They will not enter into my rest.’ ”
Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God;
Wherfore I was greved with the generacion and sayde. They erre ever in their hertes: they verely have not knowe my wayes
so that I sware in my wrathe that they shuld not enter into my rest.
Take hede brethren that therbe in none of you an evyll herte in vnbeleve that he shuld departe from the lyvynge god:
Wherefore I was grieued with that generation, and sayde, They erre euer in their heart, neither haue they knowen my wayes.
Therefore I sware in my wrath, If they shall enter into my rest.
Take heede, brethren, least at any time there be in any of you an euill heart, and vnfaithfull, to depart away from the liuing God.
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John Calvin 1540 · Public Domain On vv10–12 10. And I said, etc. This was God’s sentence,…
10. And I said, etc. This was God’s sentence, by which he declared that they were destitute of a sound mind, and he adds the reason, For they have not known my ways. In short, he regarded them as past hope, for they were without sense and reason. And here he assumed the character of man, who at length after long trials declares that he has discovered obstinate madness, for he says that they always went astray, and no hope of repentance appeared.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10, 12 They are brutish and mad.
They are brutish and mad.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–12 10 Wherefore I was grieved with that generation, and…
10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.
Ver. 10. I was grieved] The Hebrew text hath it, I was nauseated, and ready to rid my stomach at them, to spew them out of my mouth.
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They do alway err] They must needs err that know not God’s ways. Yet cannot they wander so wide as to miss of hell.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 Wherefore I was grieved with that generation; because they…
Wherefore I was grieved with that generation; because they thus tempted and proved him by hardening their hearts in unbelief forty years, God the Redeemer, Isa 63:16; 1Co 10:9,
was grieved; which is attributed to him improperly, who is not subject to passions; but as men grown impatient with grievous and oppressive burdens, so he expresseth his dislike, disdain of them, and, resolution to bear no longer, as Amo 2:13. They split on him, as a ship on a sharp point of a rock, so as God hath loss, offence, and trouble by it; and all of them did so carry it to him, the whole age of them but Caleb and Joshua, Psa 95:10.
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And said, They do alway err in their heart; they follow deceit and lying in their doctrine and worship with all their heart, so that it is diffused through their persons, and that seat of truth is made a depth of error, to the stupifying of their hearts even to very madness; and this was their state all their time.
And they have not known my ways; notwithstanding God’s works were among them, and his word, yet they would not know his mind, so as to approve, love, and walk in God’s ways; his law, doctrine, revealed truth, and commands were all cast behind their back, Eze 23:35.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v12 The apostle having propounded the example of the Israelites,…
The apostle having propounded the example of the Israelites, in the foregoing verses, to the consideration of the Hebrews, here he advises them to take care that they do not imitate the old Israelites in their unbelief, which will endanger our revolt from God now, as it did theirs then: Take heed lest there be in any of you an evil heart of unbelief.
Where note, The nature of sin in general, and of unbelief in particular, declared; it is a departure from God, from the living God; the root of all apostacy is cursed infidelity: Unbelief sets all the corrupt lusts and affections of the heart at liberty to act according to their own preverse nature and inclination; for it makes the soul negligent, careless, and slothful in opposing sin.
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Note farther, That there is need of great care and heedfulness, of circumspection and watchfulness, lest at any time, of by any means, there should be found in us an evil heart of unbelief, to occasion our backsliding from Christ, and the profession of our faith in him; Take heed lest there be in any of you an evil heart of unbelief, in departing, &c.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv10–12 Wherefore I was grieved with that generation,.... , "the…
Wherefore I was grieved with that generation,.... , "the generation of the wilderness", as the Jews often call them; and which they say was more beloved than any generation (e); and yet they will not allow them a part in the world to come; See Gill on Heb 3:11. When God is said to be grieved with them, it is to be considered as an anthropopathy, as speaking after the manner of men, as in 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 displicency at it, and determination to punish it: the cause of his grief and indignation were their unbelief, ingratitude, and idolatry:
and said, they do alway err 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 sottishness of this people: their stubbornness and rebellion; their want of integrity, and their constancy in sinning: heart sins, as well as others, are taken notice of by God:
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and they have not known my ways; 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.
(e) T. Hieros. Avoda Zara, fol. 39. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 12 Wherefore - To speak after the manner of men.…
Wherefore - To speak after the manner of men. I was grieved - Displeased, offended with that generation, and said, They always err in their hearts - They are led astray by their stubborn will and vile affections. And - For this reason, because wickedness has blinded their understanding. They have not known my ways - By which I would have led them like a flock. Into my rest - In the promised land.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–12 Verse 10. Wherefore I was grieved] God represents himself…
Verse 10. Wherefore I was grieved] God represents himself as the Father of this great Jewish family, for whose comfort and support he had made every necessary provision, and to whom he had given every proof of tenderness and fatherly affection; and because, they disobeyed him, and walked in that way in which they could not but be miserable, therefore he represents himself as grieved and exceedingly displeased with them.
They do alway err in their hearts] Their affections are set on earthly things, and they do not acknowledge my ways to be right-holy, just, and good. They are radically evil; and they are evil, continually. They have every proof, of my power and goodness, and lay nothing to heart. They might have been saved, but they would not. God was grieved on this account. Now, can we suppose that it would have grieved him if, by a decree of his own, he had rendered their salvation impossible?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12 Heb 3:10-11. Wherefore — To speak after the manner…
Heb 3:10-11. Wherefore — To speak after the manner of men; I was grieved — Highly displeased; with that generation — With the generality of this people; and said, They do always — Notwithstanding all that I have done for them before their eyes; err in their heart — Are led astray by their stubborn will and vile affections; and they have not known my ways — Have not paid any regard to the clear discoveries of my will and design. They saw indeed God’s works, or the ways of his providence, the ways in which he walked toward them; and the ways of his laws were made known to them, the ways wherein he would have had them to walk toward him; and yet it is said of them that they knew not his ways, because they knew them not to any good purpose; they did not know them spiritually and practically. They were not, properly speaking, ignorant of them, but they disliked them, and would not walk in them. So I sware in my wrath — The matter here referred to is recorded Num 14:21, &c., where see the notes. It must be observed, when in Scripture human parts and passions are ascribed to God, it is not because these parts and passions do really exist in God, but that way of speaking is used to give us some idea of his attributes and operations, accommodated to our manner of conceiving things. We are not to suppose that, when God said he sware in his wrath, he felt the passion of wrath as men, when provoked, are wont to do; but that he acted on that occasion as men do who are moved by anger. He declared by an oath his fixed resolution to punish the unbelieving Israelites, by excluding them for ever from his rest in Canaan, because they refused to go into that country when he commanded them; and to show that this punishment was not too severe, God, by the mouth of David, spoke of their tempting him all the forty years they were in the wilderness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–12 Wherefore I was grieved - On the word “grieved,”…
Wherefore I was grieved - On the word “grieved,” see the notes at Eph 4:30. The word here means that he was offended with, or that he was indignant at them.
They do always err in their heart - Their long trial of forty years had been sufficient to show that it was a characteristic of the people that they were disposed to wander from God. Forty years are enough to show what the character is. They had seen his works; they had been called to obey him; they had received his Law; and yet their conduct during that time had shown that they were not disposed to obey him. So of an individual. A man who has lived in sin forty years; who during all that time has rebelled against God, and disregarded all his appeals; who has lived for himself and not for his Maker, has shown what his character is. Longer time is unnecessary; and if God should then cut him down and consign him to hell, he could not be blamed for doing it. A man who during forty years will live in sin, and resist all the appeals of God, shows what is in his heart, and no injustice is done if then he is summoned before God, and he swears that he shall not enter into his rest.
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And they have not known my ways - They have been rebellious. They have not been acquainted with the true God; or they have not “approved” my doings. The word “know” is often used in the Scriptures in the sense of “approving,” or “loving;” see the notes at Mat 7:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–12 As I have sworn in my wrath:[1] if they…
As I have sworn in my wrath:[1] if they shall enter into my rest. But if here implies the same as they shall not. See Mark viii. 12. And that this is the sense here, appears by the 18th verse, where it is expressly said, they should not enter into his rest; i.e. to rest in the land of Chanaan [Canaan], promised to them. (Witham)
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[BIBLIOGRAPHY]
Si introibunt, Greek: ei eiseleusontai.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–12 grieved--displeased. Compare "walk contrary," Lev 26:24, Lev 26:28.
grieved--displeased. Compare "walk contrary," Lev 26:24, Lev 26:28.
that generation--"that" implies alienation and estrangement. But the oldest manuscripts read, "this."
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said--"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath (Heb 3:11); an ascending gradation (compare Heb 3:17-18).
and they have not known--Greek, "But these very persons," &c. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [BENGEL]; compare "but they," Psa 106:43.
not known my ways--not known practically and believingly the ways in which I would have had them go, so as to reach My rest (Exo 18:20).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–12 10. That generation—Of the forty years.
10. That generation—Of the forty years.
Heart—Note, Rom_10:10.
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Not known—Not merely a passive ignorance, but a positive ignoring, a refusing to know.
My ways—My works, in Heb_3:9, were the divine miracles and revelations; my ways, here, are the Lord’s righteous dealings with free-agents. They had so ignored God’s ways and modes of government as to act as if there were no God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. I was grieved] Rather, “I was indignant.” The…
10. I was grieved] Rather, “I was indignant.” The Greek word is derived from the dashing of waves against a bank. It only occurs in the N. T. here and in Heb_3:17, but is common in the LXX.
with that generation] The better reading is “with this generation,” and it is at least possible that the writer intentionally altered the expression to make it sound more directly emphatic. The words “this generation” would fall with grave force on ears which had heard the report of our Lord’s great discourse (Mat_23:36; comp. Mat_24:34). To the writer of this Epistle the language of Scripture is not regarded as a thing of the past, but as being in a marked degree, present, living, and permanent.
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They do alway err in their heart] See Psa_78:40-41. The word “alway” is not in the original. The Apostles in their quotations are not careful about verbal accuracy. The Hebrew says “they are a people (am) of wanderers in heart,” and Bleek thought that the LXX. read ad and understood it to mean “always.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) I was grieved with that generation.—Rather, I was…
(10) I was grieved with that generation.—Rather, I was angry with this generation. The Hebrew is very strong: “I loathed a (whole) generation.” The first word, “Wherefore,” is not found in the Psalm, but is added to make the connection more distinct.
And they have not known my ways.—Better, yet they took not knowledge of My ways. Although throughout the forty years He had shown to them their disobedience and His displeasure, yet the warning and discipline were fruitless. They gained no knowledge of His ways. It is very important to observe this explicit reference to the close, as well as the beginning of the forty years. (See Heb_3:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v12 Take heed (literally, see), brethren, lest haply there should…
Take heed (literally, see), brethren, lest haply there should be (literally, shall be) in any one of you an evil heart of unbelief, in falling away from the living God. Here begins definitely the hortatory application of the warning of the ninety-fifth psalm. Its drift, to the end of the chapter, is: You, being called under the SON to a far higher position than your fathers under Moses were, but the retention of your position being, as theirs was, conditional on your faithfulness, see that you do not forfeit it, as some of you may be in danger of doing. That you may, if you are not careful, is shown by the very warning of the psalm, and by the example of your fathers, referred to in the psalm, all of whom, though called, failed of attainment through unbelief. It is implied all along that the "today" of the psalm includes the present day of grace, and points to a truer rest than that of Canaan, still offered to the faithful. But the full bringing out of this thought is reserved for the next chapter. On the language of ver. 12 we observe:
(1) The same form of warning, blepete mh , occurs infra Heb_12:25, but then, suitably to the context, followed by a subjunctive. Here the future indicative which follows, mhpote estai , denotes a fact in the future, distinctly apprehended as possible. (cf. Col_2:8) It had not ensued as yet, nor does the writer anticipate the probability of its being the ease with all his readers; but in the state of feeling with regard to the gospel among the Hebrew Christians which the whole Epistle was intended to counteract, he sees ground for fearing it in the ease of some. Their present wavering might result in apostasy.
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(2) It is not necessary to analyze the expression," an evil heart of unbelief," so as to settle whether the evil heart is regarded as the result of unbelief, or unbelief of the evil heart; the main point to be observed is that unbelief is connected with moral culpability, as is implied further in ver. 13. The unbelief so condemned in Holy Scripture is not mere intellectual incapacity; it is condemned only so far as man is responsible for it on account of his own willful perversity or carelessness.
(3) The outcome of such evil heart of unbelief," if allowed to become fixed and permanent, will be apostasy (aposthnai : cf. Luk_8:13 1Ti_4:1) from "the living God," from him who is Eternal Life and the Source of all life and salvation. The thought of the momentous consequence of the falling away of Christians after light enjoyed is prominent in the Epistle. (see especially Heb_6:4, etc.; Heb_10:26, etc.) The expression," the living God," further directs attention to the revelation of God in the Old Testament, in which he is continually so designated, and to the thought that it is the same God who has revealed himself finally in the SON. Addressing Hebrew Christians, the writer may mean to say," In apostatizing from Christ you would be cutting yourselves off from the God of your whole ancestral faith." There may be an intended allusion, too, to the oath, already referred to, of Num_14:21, Num_14:28, the form of which in the original is," As I live" (zw egw legei Kuriov , LXX).
Vers. 12-14. There is here asserted the need of mutual exhortation to avoid unbelief and follow Christ fully. Apart from the labors of the ministers of the gospel, who were to teach that Christ was" the same yesterday, and today, and for ever," there was to be brotherly love among Christians, who were affectionately to warn each other against the evils of departing from the truths and profession of the gospel. Their counsel was to be directed to the state of the heart, which if unbelieving was an "evil heart," and therefore full of guile, pride, readiness to receive objections against the gospel, and willingness to yield to the blinding influence of Satan. It would lead them to depart from the living God, and. conduct them to ceremonies, and produce works which had no Divine life in them. This work of friendly exhortation was to be done at once, "while it is called To-day;" and whatsoever their hand found to do they were to do with all their might; for sin was full of allurement, and promised, as it did in Paradise, large illumination, freedom, and pleasure. It would be bitterness in the end, and. the song of the wren would allure to destruction. The hardening would, if unchecked, go on with imperceptible advance, and would silently desolate the conscience, understanding, and heart. This was to be avoided by perseverance in acts of faith and unlimited confidence in Jesus Christ, who inclined them to begin the course to the upper kingdom of God. As they had "received Christ they were to walk in him," and then they would partake of his Spirit, and share the blessedness which, as a Forerunner, he has gone to prepare. They would share in the joy he has promised to confer upon the brave and immovable in their profession, who shall "sit down with him in his throne, as he has overcome, and sits down with his Father in his throne. B.
The evil heart of unbelief.
I THE NEED OF WARNING. The state of things indicated is repudiated by many in whom it obtains. Those in whom unbelief is most deeply seated think themselves real believers in whatever is reasonable and true. Therefore warning is needed affectionate warning, it will be observed. The readers are again addressed as "brethren." Also individual examination is suggested. Men have fallen from what seemed the strongest faith into the most shameful apostasies. A brother, sent of God, warns us to be on our guard.
II THE DEEP-SEATED MISCHIEF. There may be outward discipleship and service, but a heart not trusting in the living God. There may be abundant manifestations of the Divine love and power, but the heart may be so subdued to worldly considerations that nothing shown by God can produce its proper impression. We believe too much in living men, in their power to help or to hinder; we trim everything to catch their favor or keep in their good graces. And meantime the living God is as if he were not. If at any moment we have been in real connection with his infinite grace and power, there is something in our hearts which tends to draw us gradually away. Nothing is more absurd than unbelief in God, and yet nothing is harder than practical faith. And to get rid of unbelief we need to have the heart renewed and inspired. We readily see the need of heart-renewal if it he some other sin that is in question if it be malicious, or selfish, or sensual feeling that we want to get rid of. And so our prayer should be, Make us feel that unbelief is sin, moral malady, a something that needs to be cured by the turning of the heart to God." There is manifestation of truth enough, evidence enough; the lack lies in our disposition. Y.
Ver. 12. Apostasy.
Take heed, brethren, lest there be in any of you, etc. Our text leads us to consider
I APOSTASY IN ITS NATURE. "Departing from the living God.
1. This departure is not local. In this respect separation from the Divine presence is impossible "Whither shall I go from thy Spirit? or whither shall I flee from thy presence?" etc. (Psa_139:7-12)
2. This departure is not theological The corruption of a man"s creed will almost certainly be followed by deterioration of his character and conduct; yet a man may retain his hold of a true creed, and at the same time be falling away from the living God.
3. This departure is not ecclesiastical. Membership and activity in the visible Church of Christ may be fully maintained even while one is departing from God. Apostasy may exist in the heart long before it is manifested in action.
4. This departure is spiritual. It is a falling away from the living God in sympathy and in service. "They do always err in their heart" (ver. 10). It is the decline of love and loyalty to God.
II APOSTASY IN ITS ROOT. "An evil heart of unbelief." Confidence in God is essential to union with him or love to him. Let any one doubt God"s existence or character, that he is wise and righteous and good, and that man"s sympathy with God will speedily perish. His apostasy has already begun. Doubt of our friends will be the death of our friendship. And unbelief towards God must lead to spiritual alienation from him, and that alienation persisted in must issue in spiritual death. It is of the utmost importance that we firmly grasp the truth that this unbelief is not intellectual, but moral; it is not the doubt of the inquiring mind, but of the wandering heart. It is the faith of the heart that unites man with God. "If thou shalt believe in thy heart that God raised him from the dead, thou shelf be saved; for with the heart man believeth unto righteousness," etc. It is the unbelief of the heart that separates man from God. "An evil heart of unbelief.
III APOSTASY IN ITS PERIL. There is the danger of:
1. Drifting further away from God. It is impossible for us to remain stationary in our relation to him. We are ever either drawing nearer to him or departing further from him. In this "failing away from the living God" the soul falls lower and lower.
2. Deprivation of spiritual blessings. Unbelief excludes the soul from the rest of God. The peace of the forgiveness of sins, the rest and joy of affections centered in God, the comfort of Christian hope, and the blessedness of true progress, are forfeited by the unbeliever.
3. The death of the soul. The soul lives only as it is united with God, and its union with him is impossible apart from faith in him. "Departing from the living God," its death is inevitable. What a death is that! A man in whom truth and trust, purity and love, righteousness and reverence, moral effort and aspiration, are extinct. What a death!
IV APOSTASY IN ITS PREVENTION. "Take heed, brethren," etc.
1. Guard against the insidious advances of unbelief. "Watch and pray," etc.
2. Seek the increase of your faith in God and of your love to him. A nearer approach to God is the surest preventive of apostasy from him.
CONCLUSION. Is "thy heart right in the sight of God"? Keep thy heart with all diligence; for out of it are the issues of life. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 12 They do always err in their heart
Heb_3:10-11
They do always err in their heart
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The errors of the heart
I.
THE CONDUCT OF MANKIND UPON EARTH IS A MATTER OF GREAT ANXIETY TO OUR FATHER WHICH IS IN HEAVEN. Men are apt to think it a matter of indifference how they behave themselves, so that they do not involve their temporal prospects. Little do they reflect upon the grief that their impiety occasions to the best of benefactors. A lamentable thing it is for them and for others, that they forego the privilege of living in the fear of God; for it is impossible to live so happily in any other way as in that which God lays down for the guidance of His people. But it is not only in this way that God shows His solicitude for the welfare of His creatures--He makes great efforts to restrain men from ill-doing by the operation of His Spirit. In the minds of wicked men His Spirit strives. And one result of this benevolent intervention is, that men cannot do wrong without feeling uneasy about it. The man that leads a life of injustice is seldom in a happy, quiet state of mind; misgivings torment him, fear agitates him, and anxiety about the future makes him restless and miserable. This uneasiness and misery is intended by his heavenly Father to drive him from sin into the ways of righteousness and peace.
II. ERRORS IN THE UNDERSTANDING ARE NOT UNCOMMON. Men take up wrong notions and act upon them as if they were right. But for all tills, they are right at heart, and the goodness and the purity of their intentions (humanly speaking) guide them safely through the shoals and quicksands around them. I do not ray without damage to their reputation, nor without impairing their usefulness, but their real singleness of intention and uprightness in motive leads them far away from those dangers that otherwise would environ them. Now things are not so when a man has what is called a bad heart. Beyond such in depravity are others who have no sort of conscience respecting the injuries they inflict on their fellow-creatures. Men may be met with, and mere children also, who would rob a widow of her last penny and care not about her misery.
III. WHAT THE REMEDY FOR SUCH A STATE OF THINGS REALLY IS. They do err in their hearts, for they have not known My ways: the proper remedy for crime is, therefore, the knowledge of Gods ways. But we must not fall into the mistake of supposing that the knowledge of the ways of God signifies the being informed as to the purport of these laws. Here, as in many other parts of Scripture, the word denotes approval by experience, as well as knowledge in the ordinary sense. The ways of God are excellent, and commend themselves to such as keep them. In every case these are united in the ways of God. If prayer be enjoined as a duty, it is that we may receive the blessing when we rightly draw nigh to Him. Devotion has many mercies attached to it; and light, grace, comfort, or peace are given according to our wants. Without the duty we could not have the blessing, and men who slight the one lose the other. Our happiness never can be separated from our duties. (John Davis, BA.)
Heart corruption
Methodius compares the inbred corruptions of mans heart to a wild fig tree growing upon the wall of some goodly temple or stately palace, whereof, although the main trunk of the stem be broken off and stump of the root be plucked up, yet the fibrous strings of it piercing into the joints of the stone work will not be utterly extracted, but will ever and anon be shooting and sprouting out until the whole frame of the building be dissolved and the stonework thereof be disjointed anal pulled in pieces. (T. Brooks.)
Heart error
Error is insidious in its approaches. It flatters by liberality and betrays by sophism. We are not reconciled to it at once. There are disgusts to be allayed and fears to be vanquished. Little by little are we allured. Of none, perhaps, is the equivocal character more certain than of this. We believe it always originates in an undue conception of sin. This may be greatly modified. It does not appear sin. Often, we believe, is it strengthened by the forgetfulness that our facts and faculties are alike limited, and by a pretension to knowledge far beyond our actual attainment. Let us beware of the first wrong direction of thought and feeling, however minute the degree; fearful may be the after deviations. The voyager enters a current which seems propitious, there is no apparent diversion from his course, his bark speeds well, his oar does not toil nor his sail strain. In his confidence all promises success. But while he examines, scarcely does it seem that he has advanced. Much again and again reminds him of what he has noticed just before. A strange familiarity impresses his sense. Still current flows into current, while onward and buoyant is his track. Soon he feels an unnatural vibration. Where he glided, he now whirls along. The truth seizes upon him. He is sweeping a whirlpool. Long since he has entered the verge of a maelstrom, and he is now the sport of its gyrations. No power is left his helm or mast; he is the trembling, unresisting prey. He hears the roar; he is drawn into the suck of the vortex.
Not only the circle lessens, the very circle slopes. The central funnel and abyss, dark-heaving, smooth, vitreous, yawns. The mariner shrieks, the skiff is swallowed up, where the waters only separate to close, where the outermost attraction was but the minister to the famine of this devouring maw. (Dr. R. W. Hamilton.)
The root of sin in the heart
In every mans heart there is this triple root of sin; no one who knows his own heart will dispute it; the root of selfishness, from which spring self-indulgence, self-will, self esteem, and the whole brood of vanity and pride; the root of worldly-mindedness, which issues in ambition, in covetousness, in the love of money, in the desire of advancement, of honour, of power; and the root of carnal-mindedness, from which, if it be not cut down betimes, and kept diligently from shooting up again, the lusts of the flesh will sprout rankly, and overrun and stifle the soul. (Archdeacon Hare.)
They have not known My ways
Gods ways
Here we are to consider two points.
1. What are the ways of God.
2. How their not knowing of them was an aggravation of their sin. A way is that course wherein one walketh. It is attributed unto God metaphorically, and that in two respects
1. Actively; setting out that way wherein God Himself walks.
2. Relatively; intending that way wherein He would have us to walk.
Of the former kind there are two sorts.
1. Gods secret way. This is His unsearchable council (Rom_11:33; Isa_55:3).
2. His manifest way. Under this in special are contained His works, whereby He declares Himself and His Divine properties unto us, as power, wisdom, truth, mercy, justice, wrath, &c. (Deu_32:4; Psa_145:17). The ways wherein God would have us to walk are His precepts (Psa_25:4; Psa_25:8-9; Psa_81:13; Isa_2:3). The two latter kind of ways are here especially meant, namely, His works and His precepts. The works of God are styled His ways, because we may see Him as it were walking therein. For by His works we may discern the footsteps of His properties and providence (Psa_68:24). By the goings of God are meant the distinct acts of the Divine providence. Where it is said to God, Thy way is in the sea, and Thy path in the great waters, reference is had to Gods manifestation of His power, wisdom, mercy, and justice in dividing the Red Sea for the Israelites to pass through it, and overwhelming their enemies thereby (Psa_77:19). In this respect that Gods works are ways wherein He may be seen walking, it is our duty
1. To understand the ways of God, so far as He is pleased to walk in them, and to make them known to us. Thereby He shows Himself to be such a God as none can be imagined to be like unto Him (Psa_66:3; Psa_86:8).
2. To acknowledge the equity and righteousness of Gods ways (Psa_145:17). This is it whereabout God makes with the Israelites this vehement expostulation, and that again and again (Eze_18:25; Eze_18:29; Eze_33:17; Eze_33:20). To impeach Gods ways of iniquity is a high degree of blasphemy.
3. To admire and magnify the Lord in His ways (Psa_138:4-5). Much is this duty pressed in, and under the title of Gods works (Psa_9:1; Psa_40:5). Gods precepts are frequently styled His ways. To demonstrate this more clearly this epithet way is often joined with Gods precepts and commandments (Psa_119:27; Psa_119:32-33; Psa_119:35). God by His precepts doth declare unto men how they should carry themselves towards Him and towards one another, so as they are as a way for them to walk in, to observe and to do them. Gods precepts are not for mere speculation, but for practice. It is the proper use of a way to walk in it. (W. Gouge.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10–12 10. Wherefore I was grieved. The word more nearly…
10. Wherefore I was grieved. The word more nearly means “disgusted.” They do alway err. Not simply by making mistakes, but their hearts are wrong.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v12 Here this refers to fellow Christians including males and…
brothers
Here this refers to fellow Christians including males and females. AT: "brothers and sisters" or "fellow believers" (See: Metaphor and When Masculine Words Include Women)
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there will not be anyone with an evil heart of unbelief, a heart that turns away from the living God
Here "heart" is a metonym that represents a person's mind or will. Refusing to believe and obey God is spoken of as if the heart did not believe and it physically turned away from God. AT: "there will not be any of you who refuse to believe the truth and who stop obeying the living God" (See: Metonymy and Metaphor)
the living God
"the true God who is really alive"
as long as it is called "today,"
"while there is still opportunity,"
no one among you will be hardened by the deceitfulness of sin
This can be stated in active form. AT: "the deceitfulness of sin will not harden any of you" (See: Active or Passive)
no one among you will be hardened by the deceitfulness of sin
Being stubborn is spoken of as being hard or having a hard heart. The hardness is a result of being deceived by sin. This can be reworded so that the abstract noun "deceitfulness" is expressed as the verb "deceive." AT: "no one among you will be deceived by sin and become stubborn" or "you do not sin, deceiving yourselves so that you become stubborn" (See: Abstract Nouns and Metaphor)
translationWords
brother
evil
heart
believe
turn
life
God
courage
hard
deceive
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–12 3:11 Rebellion has consequences. • God’s anger is not…
3:11 Rebellion has consequences. • God’s anger is not merely an emotional reaction; it is his just displeasure toward sin (John 3:36; Rom 1:18; 1 Thes 2:16). • God’s oath (see Heb 6:13-20; 7:20-22, 28) was that they would never enter Canaan, the place of rest from their wanderings (Deut 1:19-46; 3:20; 12:10; Josh 1:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.