Teks -- Hebrews 4:1-16 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> Heb 4:1; Heb 4:1; Heb 4:1; Heb 4:1; Heb 4:2; Heb 4:2; Heb 4:2; Heb 4:2; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:4; Heb 4:4; Heb 4:5; Heb 4:6; Heb 4:6; Heb 4:7; Heb 4:7; Heb 4:7; Heb 4:7; Heb 4:8; Heb 4:8; Heb 4:9; Heb 4:9; Heb 4:10; Heb 4:11; Heb 4:11; Heb 4:11; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:13; Heb 4:13; Heb 4:13; Heb 4:13; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16
Robertson: Heb 4:1 - Let us fear therefore Let us fear therefore ( phobēthōmen oun ).
First aorist passive volitive subjunctive of phobeomai , to be afraid. There is no break in the argume...
Let us fear therefore (
First aorist passive volitive subjunctive of
Robertson: Heb 4:1 - Lest haply Lest haply ( mē pote )
Here with the present subjunctive (dokei ), but future indicative in Heb 3:12, after the verb of fearing. For the optative ...
Robertson: Heb 4:1 - A promise being left A promise being left ( kataleipomenēs epaggelias ).
Genitive absolute of the present passive participle of kataleipō , to leave behind. God’...
A promise being left (
Genitive absolute of the present passive participle of
Robertson: Heb 4:1 - Should seem to have come short of it Should seem to have come short of it ( dokei husterēkenai ).
Perfect active infinitive of hustereō , old verb from husteros (comparative of roo...
Robertson: Heb 4:2 - For indeed we have had good tidings preached unto us For indeed we have had good tidings preached unto us ( kai gar esmen euēggelismenoi esmen ).
Periphrastic perfect passive indicative of euaggelizo...
For indeed we have had good tidings preached unto us (
Periphrastic perfect passive indicative of
Robertson: Heb 4:2 - Even as also they Even as also they ( kathaper kakeinoi ).
See Heb 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the pr...
Even as also they (
See Heb 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty.
Robertson: Heb 4:2 - The word of hearing The word of hearing ( ho logos tēs akoēs ).
As in 1Th 2:13. Genitive akoēs describing logos , the word marked by hearing (the word heard).
The word of hearing (
As in 1Th 2:13. Genitive
Robertson: Heb 4:2 - Because they were not united by faith with them that heard Because they were not united by faith with them that heard ( mē sunkekerasmenous tēi pistei tois akousasin ).
Mē , the usual negative of the pa...
Because they were not united by faith with them that heard (
Robertson: Heb 4:3 - Do enter Do enter ( eiserchometha ).
Emphatic futuristic present middle indicative of eiserchomai . We are sure to enter in, we who believe.
Do enter (
Emphatic futuristic present middle indicative of
Robertson: Heb 4:3 - He hath said He hath said ( eirēken ).
Perfect active indicative for the permanent value of God’ s word as in Heb 1:13; Heb 4:4; Heb 10:9, Heb 10:13; Heb 1...
Robertson: Heb 4:3 - Although the works were finished Although the works were finished ( kaitoi tōn ergōn genēthentōn ).
Genitive absolute with concessive use of the participle. Old particle, in ...
Although the works were finished (
Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Act 14:17 (with verb).
Robertson: Heb 4:3 - From the foundation of the world From the foundation of the world ( apo katabolēs kosmou ).
Katabolē , late word from kataballō , usually laying the foundation of a house in th...
Robertson: Heb 4:4 - Somewhere on this wise Somewhere on this wise ( pou houtōs ).
See Heb 2:6 for pou tis for a like indefinite allusion to an Old Testament quotation. Here it is Gen 2:2 (...
Robertson: Heb 4:4 - Rested Rested ( katepausen ).
First aorist active indicative of katapauō , intransitive here, but transitive in Heb 4:8. It is not, of course, absolute re...
Robertson: Heb 4:5 - And in this place again And in this place again ( kai en toutōi palin ).
The passage already quoted in Heb 4:3; Heb 3:11.
Robertson: Heb 4:6 - It remaineth It remaineth ( apoleipetai ).
Present passive indicative of apoleipō , old verb to leave behind, to remain over. So again in Heb 4:9; Heb 10:26. He...
It remaineth (
Present passive indicative of
Robertson: Heb 4:6 - Failed to enter in Failed to enter in ( ouk eisēlthon ).
"Did not enter in"(second aorist active indicative of eiserchomai ). It is a rabbinical argument all along h...
Failed to enter in (
"Did not enter in"(second aorist active indicative of
Robertson: Heb 4:7 - He again defineth a certain day He again defineth a certain day ( palin tina horizei hēmeran ).
Present active indicative of horizō , old verb to set a limit (horos , horizon) a...
Robertson: Heb 4:7 - In David In David ( en Daueid ).
Attributing the Psalm to David or in the Psalter at any rate.
In David (
Attributing the Psalm to David or in the Psalter at any rate.
Robertson: Heb 4:7 - Hath been before said Hath been before said ( proeirētai ).
Perfect passive indicative referring to the quotation in Heb 3:7, Heb 3:15.
Robertson: Heb 4:7 - After so long a time After so long a time ( meta tosouton chronon ).
The time between Joshua and David.
After so long a time (
The time between Joshua and David.
Robertson: Heb 4:8 - Joshua Joshua ( Iēsous ).
The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ei and aorist indicative in the condit...
Joshua (
The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with
Robertson: Heb 4:8 - He would not have spoken He would not have spoken ( ouk elalei ).
Wrong translation, "he would not speak"(be speaking), in the passage in David. Imperfect tense, not aorist.
He would not have spoken (
Wrong translation, "he would not speak"(be speaking), in the passage in David. Imperfect tense, not aorist.
Robertson: Heb 4:9 - A sabbath rest A sabbath rest ( sabbatismos ).
Late word from sabbatizō (Exo 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in ...
Robertson: Heb 4:9 - For the people of God For the people of God ( tōi laōi tou theou ).
Dative case of blessed personal interest to the true Israel (Gal 6:16).
For the people of God (
Dative case of blessed personal interest to the true Israel (Gal 6:16).
Robertson: Heb 4:10 - As God did from his As God did from his ( hōsper apo tōn idiōn ho theos ).
It is not cessation of work, but rather of the weariness and pain in toil. The writer pi...
As God did from his (
It is not cessation of work, but rather of the weariness and pain in toil. The writer pictures salvation as God’ s rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods).
Robertson: Heb 4:11 - Let us therefore give diligence Let us therefore give diligence ( spoudasōmen oun ).
Volitive subjunctive aorist of spoudazō , old verb to hasten (2Ti 4:9), to be eager and aler...
Robertson: Heb 4:11 - That no man fall That no man fall ( hina mē pesēi ).
Negative purpose with hina mē and the second aorist active subjunctive of piptō , to fall.
That no man fall (
Negative purpose with
Robertson: Heb 4:11 - After the same example of disobedience After the same example of disobedience ( en tōi autōi hupodeigmati tēs apeitheias ).
The unbelief is like that seen in the Israelites (Heb 3:12...
After the same example of disobedience (
The unbelief is like that seen in the Israelites (Heb 3:12, Heb 3:18; Heb 4:2).
Robertson: Heb 4:12 - The word of God The word of God ( ho logos tou theou ).
That just quoted about the promise of rest and God’ s rest, but true of any real word of God.
The word of God (
That just quoted about the promise of rest and God’ s rest, but true of any real word of God.
Robertson: Heb 4:12 - Living Living ( zōn ).
Cf. the Living God (Heb 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in John 1:1-18 where...
Living (
Cf. the Living God (Heb 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in John 1:1-18 where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas"(Moffatt). See Joh 6:63 : "The words which I have spoken are spirit and are life."
Robertson: Heb 4:12 - Active Active ( energēs ).
Energetic, powerful (Joh 1:12; Phi 3:21; Col 1:29).
Robertson: Heb 4:12 - Sharper Sharper ( tomōteros ).
Comparative of tomos , cutting (from temnō , to cut), late adjective, here only in the N.T.
Sharper (
Comparative of
Robertson: Heb 4:12 - Two-edged Two-edged ( distomon ).
"Two-mouthed"(di -,stoma ), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (xiphos )...
Two-edged (
"Two-mouthed"(
Robertson: Heb 4:12 - Piercing Piercing ( diiknoumenos ).
Present middle participle of diikneomai , old verb to go through, here only in N.T.
Piercing (
Present middle participle of
Robertson: Heb 4:12 - Even to the dividing Even to the dividing ( achri merismou ).
Old word from merizō (meros , part), to partition.
Even to the dividing (
Old word from
Robertson: Heb 4:12 - Of soul and spirit Of soul and spirit ( psuchēs kai pneumatos ).
As in 1Th 5:23; 1Co 15:45, but not an argument for trichotomy. Psychology is constantly changing its ...
Robertson: Heb 4:12 - Of both joints and marrow Of both joints and marrow ( harmōn te kai muelōn ).
From arō , to join, comes harmos , old word, here only in the N.T. Muelos (from muō , t...
Of both joints and marrow (
From
Robertson: Heb 4:12 - Quick to discern Quick to discern ( kritikos ).
Verbal adjective in -ikos , from krinō , skilled in judging, as the surgeon has to be and able to decide on the inst...
Quick to discern (
Verbal adjective in -
Robertson: Heb 4:13 - That is not manifest That is not manifest ( aphanēs ).
Old adjective (a privative and phainō , to show), here only in the N.T. God’ s microscope can lay bare t...
That is not manifest (
Old adjective (
Naked (
Both soul and body are naked to the eye of God.
Robertson: Heb 4:13 - Laid open Laid open ( tetrachēlismena ).
Perfect passive participle of trachēlizō , late verb to bend back the neck (trachēlos , Mat 18:6) as the surge...
Laid open (
Perfect passive participle of
Robertson: Heb 4:13 - With whom we have to do With whom we have to do ( pros hon hēmin ho logos ).
"With whom the matter or account for us is."There is a slight play here on logos of Heb 4:12...
With whom we have to do (
"With whom the matter or account for us is."There is a slight play here on
Robertson: Heb 4:14 - A great high priest A great high priest ( archierea megan ).
The author now takes up the main argument of the Epistle, already alluded to in Heb 1:3; Heb 2:17.; Heb 3:1,...
A great high priest (
The author now takes up the main argument of the Epistle, already alluded to in Heb 1:3; Heb 2:17.; Heb 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Heb 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus "great"as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds.
Robertson: Heb 4:14 - Who hath passed through the heavens Who hath passed through the heavens ( dielēluthota tous ouranous ).
Perfect active participle of dierchomai , state of completion. Jesus has passed...
Who hath passed through the heavens (
Perfect active participle of
Robertson: Heb 4:14 - Jesus the Son of God Jesus the Son of God ( Iēsoun ton huion tou theou ).
The human name linked with his deity, clinching the argument already made (1:1-4:13).
Jesus the Son of God (
The human name linked with his deity, clinching the argument already made (1:1-4:13).
Robertson: Heb 4:14 - Let us hold fast our confession Let us hold fast our confession ( kratōmen tēs homologias ).
Present active volitive subjunctive of krateō , old verb (from kratos , power), wi...
Let us hold fast our confession (
Present active volitive subjunctive of
Robertson: Heb 4:15 - That cannot be touched with the feeling That cannot be touched with the feeling ( mē dunamenon sunpathēsai ).
"Not able to sympathize with."First aorist passive infinitive of sunpatheo...
That cannot be touched with the feeling (
"Not able to sympathize with."First aorist passive infinitive of
Robertson: Heb 4:15 - One that hath been tempted One that hath been tempted ( pepeirasmenon ).
Perfect passive participle of peirazō , as already shown in Heb 2:17.
One that hath been tempted (
Perfect passive participle of
Robertson: Heb 4:15 - Without sin Without sin ( chōris hamartias ).
This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He ...
Without sin (
This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses"(
Robertson: Heb 4:16 - Let us therefore draw near Let us therefore draw near ( proserchōmetha oun ).
Present active middle volitive subjunctive of proserchomai . "Let us keep on coming to"our high ...
Let us therefore draw near (
Present active middle volitive subjunctive of
Robertson: Heb 4:16 - Unto the throne of grace Unto the throne of grace ( tōi thronōi tēs charitos ).
This old word (thronos ) we have taken into English, the seat of kings and of God and s...
Unto the throne of grace (
This old word (
Robertson: Heb 4:16 - That we may receive mercy That we may receive mercy ( hina labōmen eleos ).
Purpose clause with hina and second aorist active subjunctive of lambanō .
That we may receive mercy (
Purpose clause with
Robertson: Heb 4:16 - And find grace And find grace ( kai charin heurōmen ).
Second aorist active subjunctive of heuriskō . We are sure to gain both of these aims because Jesus is ou...
And find grace (
Second aorist active subjunctive of
Robertson: Heb 4:16 - To help us in time of need To help us in time of need ( eis eukairon boētheian ).
Boētheia is old word (from boētheō , Heb 2:18 which see), in N.T. only here and Act ...
To help us in time of need (
Vincent -> Heb 4:1; Heb 4:1; Heb 4:2; Heb 4:2; Heb 4:2; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:4; Heb 4:5; Heb 4:6; Heb 4:6; Heb 4:6; Heb 4:7; Heb 4:7; Heb 4:7; Heb 4:7; Heb 4:8; Heb 4:8; Heb 4:9; Heb 4:9; Heb 4:10; Heb 4:10; Heb 4:10; Heb 4:11; Heb 4:11; Heb 4:11; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:13; Heb 4:13; Heb 4:13; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16
Vincent: Heb 4:1 - Being left Being left ( καταλειπομένης )
Still remaining: not being neglected . It is not a reason for fearing that is given, but a circu...
Being left (
Still remaining: not being neglected . It is not a reason for fearing that is given, but a circumstance connected with the thing to be avoided. As there is now left a promise, let us fear. Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject turns - that God's original promise of rest remains unchanged , and still holds good . Such being the case, he who doubts the promise itself, or thinks that it is too late for him to enjoy its fulfillment, runs a risk.
Vincent: Heb 4:1 - Should seem to come short Should seem to come short ( δοκῇ ὑστερηκέναι )
According to this rendering, the meaning is that one must avoid the appe...
Should seem to come short (
According to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the rest; the perfect tense (
Vincent: Heb 4:2 - For unto us was the gospel preached For unto us was the gospel preached ( καὶ γὰρ ἐσμεν εὐηγγελισμένοι )
Lit. we have had good tidings ...
For unto us was the gospel preached (
Lit. we have had good tidings proclaimed to us . The translation of the A.V. is unfortunate, since it conveys the technical and conventional idea of preaching the gospel , which is entirely out of place here. The reference is to the special announcement of the rest of God; the glad tidings that God has provided a rest for his people. This announcement was made to the fathers, and signified to them the promise of the rest in Canaan. It has been proclaimed to us, and to us is the announcement of the heavenly rest. The emphasis is on the entire statement, " we have had the good tidings proclaimed to us," rather than on we as contrasted with they .
Vincent: Heb 4:2 - The word preached The word preached ( ὁ λόγος τῆς ἀκοῆς )
Lit. the word of the message . See on 1Th 2:13.
The word preached (
Lit. the word of the message . See on 1Th 2:13.
Vincent: Heb 4:2 - Not being mixed with faith in them that heard it Not being mixed with faith in them that heard it ( μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασι...
Not being mixed with faith in them that heard it (
Rend. because not incorporated by faith in them that heard . A body of obedient hearers with whom the erring Israelites were not incorporated would be an idea foreign to the discussion. Moreover, in Heb 3:16, the writer has declared that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise.
Vincent: Heb 4:3 - For we which have believed do enter into rest For we which have believed do enter into rest ( εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσ...
For we which have believed do enter into rest (
I say by faith, for , we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest.
Vincent: Heb 4:3 - As he said As he said ( καθὼς εἴρηκεν )
We enter in accordance with the saying which follows.
As he said (
We enter in accordance with the saying which follows.
Vincent: Heb 4:3 - As I have sworn - if they shall enter As I have sworn - if they shall enter
The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with G...
As I have sworn - if they shall enter
The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.
Vincent: Heb 4:3 - Although the works were finished Although the works were finished ( καίτοι τῶν ἔργων γενηθέντων )
This is an awkward and indirect way of saying,...
Although the works were finished (
This is an awkward and indirect way of saying, " these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered." The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis.
Vincent: Heb 4:4 - Did rest from all his works What was implied in the preceding verse is now stated.
Did rest from all his works ( κατέπαυσεν - ἀπὸ πάντων τῶν ε...
What was implied in the preceding verse is now stated.
Did rest from all his works (
The verb only in Hebrews and Act 14:18. Works , plural, following lxx. The Hebrew has work .
Vincent: Heb 4:5 - In this place In this place ( ἐν τούτῳ )
The passage already cited, Heb 4:3. It is cited again to show that the rest was not entered into.
In this place (
The passage already cited, Heb 4:3. It is cited again to show that the rest was not entered into.
Vincent: Heb 4:6 - It remaineth that some must enter therein The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.
It remaineth that some must ...
The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.
It remaineth that some must enter therein (
Vincent: Heb 4:6 - They to whom it was first preached They to whom it was first preached ( οἱ πρότερον εὐαγγελισθέντες )
Lit. they who were first the subje...
They to whom it was first preached (
Lit. they who were first the subjects of the announcement of the glad tidings . It is desirable to avoid the word preached . See on Heb 4:2. The Israelites under Moses and Joshua are meant.
Vincent: Heb 4:6 - Because of unbelief Because of unbelief ( δι ' ἀπείθειαν )
Rend. for unbelief , disobedience . Comp. Heb 3:18. Ἀπείθεια disobedience ...
Because of unbelief (
Rend. for unbelief , disobedience . Comp. Heb 3:18.
Vincent: Heb 4:7 - Again he limiteth a certain day Again he limiteth a certain day ( πάλιν τινὰ ὁρίζει ἡμέραν )
For limiteth rend. defineth . For the verb see o...
Again he limiteth a certain day (
For limiteth rend. defineth . For the verb see on declared , Rom 1:4. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today .
Vincent: Heb 4:7 - In David In David
The date of the composition of Psa 95:1-11 is uncertain. In lxx (94) it is called a Psalm of David. In the words in David the writer...
In David
The date of the composition of Psa 95:1-11 is uncertain. In lxx (94) it is called a Psalm of David. In the words in David the writer may adopt the lxx title, or may mean simply in the Psalms . In the Hebrew the Psalm has no inscription.
Vincent: Heb 4:7 - After so long a time After so long a time ( μετὰ τοσοῦτον χρόνον )
The time between Joshua and David. After this long interval he renews the p...
After so long a time (
The time between Joshua and David. After this long interval he renews the promise in the Psalm.
Vincent: Heb 4:7 - As it is said As it is said ( καθῶς προείρηται )
Rend. as it hath been before said ; referring to the citations, Heb 3:7, Heb 3:8...
Vincent: Heb 4:8 - Jesus But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill t...
But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest.
Jesus (
Rend. Joshua , and see on Mat 1:21.
Vincent: Heb 4:8 - After this After this ( μετὰ ταῦτα )
After the entrance into Canaan under Joshua.
After this (
After the entrance into Canaan under Joshua.
Vincent: Heb 4:9 - There remaineth therefore a rest There remaineth therefore a rest ( ἄρα ἀπολείπεται σαββατισμὸς )
Remaineth , since in the days of neither Mos...
There remaineth therefore a rest (
Remaineth , since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated: but it still remaineth . This statement is justified by the new word for " rest" which enters at this point,
Vincent: Heb 4:9 - For the people of God For the people of God ( τῷ λαῷ τοῦ θεοῦ )
For the phrase see Rom 9:25; Rom 11:1; 1Pe 2:10. and comp. Israel of God ,...
Vincent: Heb 4:10 - For he that is entered into his rest Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day.
For he that is entered into his rest ( ὁ γὰρ εἰσ...
Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day.
For he that is entered into his rest (
Whoever has once entered. His , God's. The aorist marks the completeness of the appropriation - once and for all.
Vincent: Heb 4:10 - He also hath ceased from his own works He also hath ceased from his own works ( καὶ αὐτος κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ )
Omit o...
He also hath ceased from his own works (
Omit own . The statement is a general proposition: any one who has entered into God's rest has ceased from his works.
Vincent: Heb 4:10 - As God did from his As God did from his ( ὤσπερ ἀπὸ τῶν ἰδίων ὁ θεός )
Rend. as God ( did ) from his own . Ἰδί...
As God did from his (
Rend. as God ( did ) from his own .
Vincent: Heb 4:11 - Let us labor therefore This promise of rest carries with it a special responsibility for the people of God.
Let us labor therefore ( σπουδάσωμεν οὖν ) ...
This promise of rest carries with it a special responsibility for the people of God.
Let us labor therefore (
For the verb, see on Eph 4:3. Give diligence , not hasten , which is the primary meaning.
Vincent: Heb 4:11 - That rest That rest ( ἐκείνην τὴν κατάπαυσιν )
The Sabbath-rest of God, instituted at creation, promised to the fathers, forfei...
That rest (
The Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith.
Vincent: Heb 4:11 - Lest any man fall after the same example of unbelief Lest any man fall after the same example of unbelief ( ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέση...
Lest any man fall after the same example of unbelief (
Vincent: Heb 4:12 - The word of God The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the r...
The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.
The word of God (
That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of
Vincent: Heb 4:12 - Quick and powerful Quick and powerful ( ζῶν καὶ ἐνεργὴς )
Note the emphatic position of ζῶν living . Living is the word of God, since i...
Quick and powerful (
Note the emphatic position of
Vincent: Heb 4:12 - Sharper than any two-edged sword Sharper than any two-edged sword ( τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον )
Τομώτερος s...
Sharper than any two-edged sword (
Piercing (
Lit. coming through . N.T.o .
Vincent: Heb 4:12 - Even to the dividing asunder of soul and spirit and of the joints and marrow Even to the dividing asunder of soul and spirit and of the joints and marrow ( ἄρχι μερισμοῦ ψυχῆς καὶ πνεύματ...
Even to the dividing asunder of soul and spirit and of the joints and marrow (
Vincent: Heb 4:12 - A discerner A discerner ( κριτικὸς )
N.T.o . o lxx. The word carries on the thought of dividing . From κρίνειν to divide or separate...
A discerner (
N.T.o . o lxx. The word carries on the thought of dividing . From
Vincent: Heb 4:12 - Of the thoughts and intents of the heart Of the thoughts and intents of the heart ( ἐνθυμήσεων καὶ ἐννοιῶν καρδίας )
The A.V. is loose and inaccura...
Of the thoughts and intents of the heart (
The A.V. is loose and inaccurate.
Vincent: Heb 4:13 - Creature From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Heb 4:11.
Cre...
Vincent: Heb 4:13 - Opened Opened ( τετραχηλισμένα )
N.T.o . o lxx. Only later Greek. Evidently connected with τράχηλος neck , throat . The exac...
Opened (
N.T.o . o lxx. Only later Greek. Evidently connected with
Vincent: Heb 4:13 - With whom we have to do With whom we have to do ( πρὸς ὃν ἡμῖν ὁ λόγος )
Rend. with whom is our reckoning ; that is to whom w...
With whom we have to do (
Rend. with whom is our reckoning ; that is to whom we have to give account .
Vincent: Heb 4:14 - Great high priest Heb 2:17, Heb 2:18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to ...
Heb 2:17, Heb 2:18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following one.
Great high priest (
Emphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood.
Vincent: Heb 4:14 - Passed into the heavens Passed into the heavens ( διεληλυθότα τοὺς οὐρανούς )
Rend. " passed through the heavens." Through, and up to t...
Passed into the heavens (
Rend. " passed through the heavens." Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest.
Vincent: Heb 4:14 - Jesus the Son of God Jesus the Son of God
The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his ...
Jesus the Son of God
The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Heb 4:15 concerning his sympathizing character.
Vincent: Heb 4:15 - We have not an high priest who cannot, etc We have not an high priest who cannot, etc.
Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character...
We have not an high priest who cannot, etc.
Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the Levitical priests, or from Christ's exalted dignity and purity.
Vincent: Heb 4:15 - Touched with the feeling Touched with the feeling ( συνπαθῆσαι )
Only here and Heb 10:34. This is more than knowledge of human infirmity. It is feeling it...
Touched with the feeling (
Only here and Heb 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (
Vincent: Heb 4:15 - Infirmities Infirmities ( ἀσθενείαις )
Not sufferings , but weaknesses , moral and physical, which predispose to sin and facilitate it.
Infirmities (
Not sufferings , but weaknesses , moral and physical, which predispose to sin and facilitate it.
Vincent: Heb 4:15 - Like as we are Like as we are ( καθ ' ὁμοιότητα )
Lit. according to likeness . Ἡμῶν of us or our is to be understood, or, as ...
Like as we are (
Lit. according to likeness .
Vincent: Heb 4:15 - Without sin Without sin ( χωρὶς ἁμαρτίας )
This, of course, implies that he was not led into sin by temptation, and also that no temptatio...
Without sin (
This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is not meant that temptation arising from sin external to himself was not applied to him.
Vincent: Heb 4:16 - Come - unto Come - unto ( προσερχώμεθα )
o P., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifi...
Come - unto (
o P., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word
Vincent: Heb 4:16 - Unto the throne of grace Unto the throne of grace ( τῷ θρόνῳ τῆς χάριτος )
The phrase N.T.o . Throne of glory , Mat 19:28; Mat 25:31 : of ...
Unto the throne of grace (
The phrase N.T.o . Throne of glory , Mat 19:28; Mat 25:31 : of majesty , Heb 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God . Once throne of the beast , Rev 16:10. Throne of grace expresses grace as the gift of divine power.
Vincent: Heb 4:16 - Mercy - grace Mercy - grace ( ἔλεος - χάριν )
Mercy for past sins; grace for future work, trial, and resistance to temptation.
Mercy - grace (
Mercy for past sins; grace for future work, trial, and resistance to temptation.
Vincent: Heb 4:16 - To help in time of need To help in time of need ( εἰς εὔκαιρον βοήθειαν )
Lit. for seasonable help , or help in good time ; before i...
To help in time of need (
Lit. for seasonable help , or help in good time ; before it is too late; while there is still time to seek God's rest. Others, however, explain, when it is needed ; or, before temptation leads to sin .
Wesley: Heb 4:2 - But the word which they heard did not profit them So far from it, that it increased their damnation. It is then only when it is mixed with faith, that it exerts its saving power.
So far from it, that it increased their damnation. It is then only when it is mixed with faith, that it exerts its saving power.
Wesley: Heb 4:3 - For we only that have believed enter into the rest The proposition is, There remains a rest for us. This is proved, Heb 4:3-11, thus: That psalm mentions a rest: yet it does not mean, God's rest from c...
The proposition is, There remains a rest for us. This is proved, Heb 4:3-11, thus: That psalm mentions a rest: yet it does not mean, God's rest from creating; for this was long before the time of Moses. Therefore in his time another rest was expected, of which they who then heard fell short Nor is it, The rest which Israel obtained through Joshua; for the Psalmist wrote after him. Therefore it is, The eternal rest in heaven.
Wesley: Heb 4:3 - As he said Clearly showing that there is a farther rest than that which followed the finishing of the creation.
Clearly showing that there is a farther rest than that which followed the finishing of the creation.
Wesley: Heb 4:3 - Though the works were finished Before: whence it is plain, God did not speak of resting from them.
Before: whence it is plain, God did not speak of resting from them.
For, long after he had rested from his works, he speaks again. Gen 2:2.
In this psalm, of a rest yet to come.
Wesley: Heb 4:7 - After so long a time It was above four hundred years from the time of Moses and Joshua to David.
It was above four hundred years from the time of Moses and Joshua to David.
St. Paul here refers to the text he had just cited.
All the rest which God had promised.
Wesley: Heb 4:9 - Therefore Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.
Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.
For they do not yet so rest. Therefore a fuller rest remains for them.
Into perdition.
Wesley: Heb 4:12 - Is living and powerful Attended with the power of the living God, and conveying either life or death to the hearers.
Attended with the power of the living God, and conveying either life or death to the hearers.
Wesley: Heb 4:12 - Sharper than any two edged sword - Penetrating the heart more than this does the body.
edged sword - Penetrating the heart more than this does the body.
Wesley: Heb 4:12 - Piercing Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly e...
Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words.
Not only of the thoughts, but also of the intentions.
Wesley: Heb 4:13 - In his sight It is God whose word is thus "powerful:" it is God in whose sight every creature is manifest; and of this his word, working on the conscience, gives t...
It is God whose word is thus "powerful:" it is God in whose sight every creature is manifest; and of this his word, working on the conscience, gives the fullest conviction.
Wesley: Heb 4:13 - But all things are naked and opened Plainly alluding to the sacrifices under the law which were first flayed, and then (as the Greek word literally means) cleft asunder through the neck ...
Plainly alluding to the sacrifices under the law which were first flayed, and then (as the Greek word literally means) cleft asunder through the neck and backbone; so that everything both without and within was exposed to open view.
Wesley: Heb 4:14 - Having therefore a great high priest Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of ho...
Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.
Wesley: Heb 4:15 - -- He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers.
He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers.
Wesley: Heb 4:15 - Yet without sin And, therefore, is indisputably able to preserve us from it in all our temptations.
And, therefore, is indisputably able to preserve us from it in all our temptations.
Wesley: Heb 4:16 - Let us therefore come boldly Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses...
Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.
JFB -> Heb 4:1; Heb 4:1; Heb 4:1; Heb 4:1; Heb 4:2; Heb 4:2; Heb 4:2; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:3; Heb 4:4; Heb 4:4; Heb 4:4; Heb 4:5; Heb 4:6; Heb 4:6; Heb 4:6; Heb 4:6; Heb 4:7; Heb 4:8; Heb 4:9; Heb 4:9; Heb 4:9; Heb 4:10; Heb 4:10; Heb 4:10; Heb 4:10; Heb 4:10; Heb 4:11; Heb 4:11; Heb 4:11; Heb 4:11; Heb 4:11; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:12; Heb 4:13; Heb 4:13; Heb 4:13; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:14; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:15; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16; Heb 4:16
JFB: Heb 4:1 - Let us . . . fear Not with slavish terror, but godly "fear and trembling" (Phi 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19).
Not with slavish terror, but godly "fear and trembling" (Phi 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19).
Still remaining to us after the others have, by neglect, lost it.
JFB: Heb 4:1 - his rest God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," r...
God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Rev 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.
JFB: Heb 4:1 - should seem to come short of it Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promi...
Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.
JFB: Heb 4:2 - gospel preached . . . unto them In type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest...
In type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
Literally, "the word of hearing": the word heard by them.
JFB: Heb 4:2 - not being mixed with faith in them that heard So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith....
So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [THOLUCK]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, Heb 4:7, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (Heb 10:25; Jud 1:19).
Justifying his assertion of the need of "faith," Heb 4:2.
We who at Christ's coming shall be found to have believed.
JFB: Heb 4:3 - do enter That is, are to enter: so two of the oldest manuscripts and LUCIFER and the old Latin. Two other oldest manuscripts read, "Let us enter."
That is, are to enter: so two of the oldest manuscripts and LUCIFER and the old Latin. Two other oldest manuscripts read, "Let us enter."
Greek, "into the rest" which is promised in the ninety-fifth Psalm.
JFB: Heb 4:3 - as he said God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in th...
God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At Heb 4:11 he again, as in Heb 3:12-19 already, takes up faith as the indispensable qualification for entering it.
JFB: Heb 4:3 - although, &c. Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another...
Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, Heb 4:3-9, when they shall rest from their works, as God did from His, Heb 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.
Greek, "brought into existence," "made."
JFB: Heb 4:4 - God did rest the seventh day A rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest ...
A rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [ALFORD]. Hence Moses records the end of each of the first six days, but not of the seventh.
JFB: Heb 4:4 - from all his works Hebrew, Gen 2:2, "from all His work." God's "work" was one, comprehending, however, many "works."
Hebrew, Gen 2:2, "from all His work." God's "work" was one, comprehending, however, many "works."
JFB: Heb 4:5 - in this place In this passage of the Psalm again, it is implied that the rest was even then still future.
In this passage of the Psalm again, it is implied that the rest was even then still future.
Still to be realized.
JFB: Heb 4:6 - some must enter The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with ...
The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Luk 14:23).
JFB: Heb 4:6 - they to whom it was first preached entered not Literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on Heb 4:2.
Literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on Heb 4:2.
Greek, rather "disobedience" (see on Heb 3:18).
JFB: Heb 4:7 - Again Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm ...
Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, Heb 3:7, Heb 3:15), To-day if ye hear His voice," &c. [ALFORD].
JFB: Heb 4:8 - -- Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Act 7:45)...
Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Act 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
Because God "speaks of another day" (see on Heb 4:8).
JFB: Heb 4:9 - remaineth Still to be realized hereafter by the "some (who) must enter therein" (Heb 4:6), that is, "the people of God," the true Israel who shall enter into Go...
JFB: Heb 4:9 - a rest Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The...
Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in Heb 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this Heb 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (Heb 4:4), as God rested (Rev 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."
JFB: Heb 4:10 - For Justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9).
Justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9).
Whosoever once enters.
JFB: Heb 4:10 - his rest God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the...
God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
JFB: Heb 4:10 - hath ceased The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it...
The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS] (Jer 6:16; Mat 11:28-29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN].
JFB: Heb 4:10 - from his own works Even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen 2:3, Gen 2:15). The work and s...
Even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen 2:3, Gen 2:15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his'; Isa 11:10, 'His rest': 'the joy of the Lord,' Mat 25:21, Mat 25:23) rest (namely, Jesus, our Forerunner, Heb 4:14; Heb 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (Heb 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on Heb 4:4).
JFB: Heb 4:11 - Let us . . . therefore Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
Greek, "strive diligently."
JFB: Heb 4:11 - that rest Which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20).
With the soul, not merely the body, as the rebel Israelites fell (Heb 3:17).
JFB: Heb 4:11 - after the same example ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into su...
ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
JFB: Heb 4:12 - For Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and who...
Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). Rev 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (Heb 4:2) is destroying to the disobedient (2Co 2:15-16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb 4:8.
JFB: Heb 4:12 - quick Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
Greek, "energetic"; not only living, but energetically efficacious.
"more cutting."
JFB: Heb 4:12 - two-edged Sharpened at both edge and back. Compare "sword of the Spirit . . . word of God" (Eph 6:17). Its double power seems to be implied by its being "two-ed...
Sharpened at both edge and back. Compare "sword of the Spirit . . . word of God" (Eph 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices (Gen 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Act 17:28).
Greek, "coming through."
JFB: Heb 4:12 - even to the dividing asunder of soul and spirit That is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he ...
That is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co 2:14, "the natural [animal-souled] man" (Jud 1:19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).
JFB: Heb 4:12 - and of the joints and marrow Rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far a...
Rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pro 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with Heb 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.
Greek, "capable of judging the purposes."
JFB: Heb 4:12 - intents Rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "men...
Rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.
Visible or invisible.
JFB: Heb 4:13 - in his sight In God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomp...
In God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."
JFB: Heb 4:13 - opened Literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that th...
Literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).
Having, therefore; resuming Heb 2:17.
JFB: Heb 4:14 - great As being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest.
As being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest.
JFB: Heb 4:14 - passed into the heavens Rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenl...
Rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.
JFB: Heb 4:14 - hold fast The opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession...
The opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [TITTMANN].
JFB: Heb 4:15 - For The motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is n...
The motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Exo 28:29).
JFB: Heb 4:15 - cannot be touched with the feeling of Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can ...
Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.
"nay, rather, He was (one) tempted" [ALFORD].
Greek, "according to (our) similitude."
JFB: Heb 4:15 - without sin Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the ...
Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].
Rather as Greek, "approach," "draw near."
Greek, "with confidence," or "freedom of speech" (Eph 6:19).
JFB: Heb 4:16 - the throne of grace God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Pri...
God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " IF," &c. (Job 33:23-28).
Rather, "receive."
JFB: Heb 4:16 - mercy "Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with...
"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15).
JFB: Heb 4:16 - find grace Corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ES...
Corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mat 11:28-29).
JFB: Heb 4:16 - in time of need Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the ti...
Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Psa 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Rom 5:6. Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (2Co 6:2).
Clarke: Heb 4:1 - Let us therefore fear Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the he...
Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause
Clarke: Heb 4:1 - Should seem to come short of it Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, Lu...
Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb
Clarke: Heb 4:1 - Come short Come short - The verb ὑστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races ...
Come short - The verb
Clarke: Heb 4:2 - For unto us was the Gospel preached For unto us was the Gospel preached - Και γαρ εσμεν ευηγγελισμενοι· For we also have received good tidings as well as th...
For unto us was the Gospel preached -
Clarke: Heb 4:2 - But the word preached did not profit them But the word preached did not profit them - Αλλ ουκ ωφελησεν ὁ λογος της ακοης εκεινους· But the word of he...
But the word preached did not profit them -
Clarke: Heb 4:2 - Not being mixed with faith in them that heard Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on t...
Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word
The word
This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. "Health,"says he, it is a certain disposition
Clarke: Heb 4:3 - For we which have believed do enter into rest For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that ear...
For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest
But this is a rest differing from the seventh day’ s rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day’ s rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight
We who believe,
Clarke: Heb 4:3 - From the foundation of the world From the foundation of the world - The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six ...
From the foundation of the world - The foundation of the world,
Clarke: Heb 4:4 - For he spake in a certain place For he spake in a certain place - This certain place or somewhere, που, is probably Gen 2:2; and refers to the completion of the work of creatio...
For he spake in a certain place - This certain place or somewhere,
Clarke: Heb 4:5 - And in this place again And in this place again - In the ninety-fifth Psalm, already quoted, Psa 95:3. This was a second rest which the Lord promised to the believing, obed...
And in this place again - In the ninety-fifth Psalm, already quoted, Psa 95:3. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows.
Clarke: Heb 4:6 - It remaineth that some must enter therein It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a sys...
It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a system, as some have since used it: "Some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither as a reward to Christ for his sufferings; and in this the will of man and free agency can have no part,"etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words
Clarke: Heb 4:7 - He limiteth a certain day He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have t...
He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have the same meaning as rest in some other parts of this verse. The day or time of rest relative to the ancient Jews being over and past, and a long time having elapsed between God’ s displeasure shown to the disobedient Jews in the wilderness and the days of David, and the true rest not having been enjoyed, God in his mercy has instituted another day - has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, as formerly, To-day, if ye will hear his voice, harden not your hearts. God speaks now as he spoke before; his voice is in the Gospel as it was in the law. Believe, love, obey, and ye shall enter into this rest.
Clarke: Heb 4:8 - For if Jesus had given them rest For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Jo...
For if Jesus had given them rest - It is truly surprising that our translators should have rendered the
The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,
Clarke: Heb 4:9 - There, remaineth therefore a rest to the people of God There, remaineth therefore a rest to the people of God - It was not
1. The rest of the Sabbath; it was not
2. Th...
There, remaineth therefore a rest to the people of God - It was not
1. The rest of the Sabbath; it was not
2. The rest in the promised land
for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers
There are two words in this chapter which we indifferently translate rest,
Clarke: Heb 4:10 - For he that is entered into his rest For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provi...
For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory
Clarke: Heb 4:10 - Hath ceased from his own works Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He re...
Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation
Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in Rev 14:13. I understand it as including both
In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase
Clarke: Heb 4:11 - Let us labor therefore Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Re...
Let us labor therefore - The word
Clarke: Heb 4:11 - Lest any man fall Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the ...
Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.
Clarke: Heb 4:12 - For the word of God is quick, and powerful For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου,...
For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase
Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended
1. Because St. Paul does not use that term to express the Son of God
2. Because the conjunction
It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: ‘ Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.’ See Deu 8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: ‘ For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;’ i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: ‘ Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.’ This however may be applied to the eternal Logos, or uncreated Word
"And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa 55:10, Isa 55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, Luk 7:7 : But say in a word, (
In Dr. Dodd’ s collections we find the following: -
"The word of God, which promises to the faithful, an entrance into God’ s rest in David’ s time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is
"Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See 1Th 5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: ‘ It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.’ Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev 10:1-5; Num 11:1-3, Num 16:35; Psa 78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, ‘ That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.’ And this brings the matter home to the exhortation with which our author began, Heb 3:12, Heb 3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num 32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out."See Hammond, Whitby, Sykes, and Pierce
Mr. Wesley’ s note on this verse is expressed with his usual precision and accuracy: -
"For the word of God - preached, Heb 4:2, and armed with threatenings, Heb 4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions.
The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers,
Clarke: Heb 4:12 - Is a discerner of the thoughts Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensiti...
Is a discerner of the thoughts -
But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer 23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse.
Clarke: Heb 4:13 - Neither is there any creature that is not manifest Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He wel...
Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart
Clarke: Heb 4:13 - But all things are naked and opened But all things are naked and opened - Παντα δε γυμνα και τετραχηλισμενα . It has been supposed that the phraseology he...
But all things are naked and opened -
1. It is slain
2. It is flayed, so it is naked
3. It is cut open, so that all the intestines are exposed to view
4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and
5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2Ti 2:15 (note)
But there is reason to suspect that this is not the metaphor here. The verb
The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom:
Clarke: Heb 4:13 - With whom we have to do With whom we have to do - Προς ὁν ἡμιν ὁ λογος· To whom we must give an account. He is our Judge, and is well qualified to ...
With whom we have to do -
This is the true meaning of
Clarke: Heb 4:14 - Seeing then that we have a great high priest Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what ...
Seeing then that we have a great high priest - It is contended, and very properly, that the particle
After all, it is possible that this may be a resumption of the discourse from Heb 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God."To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb 3:1 (note), to which this verse seems immediately to refer
Three things the apostle professes to prove in this epistle: -
1. That Christ is greater than the angels
2. That he is greater than Moses
3. That he is greater than Aaron, and all high priests
The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle
The apostle states
1. That we have a high priest
2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line
3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement
1. He left the congregation of the people
2. He passed through the veil into the holy place, and was not seen even by the priests
3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest
1. Left the people at large
2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight
3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed
Clarke: Heb 4:15 - For we have not a high priest For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympath...
For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities,"he answers:
The words
Clarke: Heb 4:16 - Let us therefore come boldly unto the throne of grace Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. Th...
Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the
Clarke: Heb 4:16 - That we may obtain mercy That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is ...
That we may obtain mercy -
Clarke: Heb 4:16 - And find grace And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it h...
And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death
Clarke: Heb 4:16 - To help in time of need To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, ...
To help in time of need -
That this exhortation of the apostle may not be lost on us, let us consider: -
1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet
2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world
3. That we must come up,
4. That we must call aloud on God for his mercy, if we expect him to run to our assistance
5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness
6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made
7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth
8. All these are reasons why we should persevere.
Calvin: Heb 4:1 - NO PHRASE 1.=== Let us therefore fear, === etc. He concludes that there was reason to fear lest the Jews to whom he was writing should be deprived of the bles...
1.=== Let us therefore fear, === etc. He concludes that there was reason to fear lest the Jews to whom he was writing should be deprived of the blessing offered to them; and then he says, lest anyone, intimating that it was his anxious desire to lead them, one and all, to God; for it is the duty of a good shepherd, in watching over the whole flock so to care for every sheep that no one may be lost; nay, we ought also so to feel for one another that every one should fear for his neighbors as well as for himself
But the fear which is here recommended is not that which shakes the confidence of faith but such as fills us with such concern that we grow not torpid with indifference. Let us then fear, not that we ought to tremble or to entertain distrust as though uncertain as to the issue, but lest we be unfaithful to God’s grace.
By saying Lest we be disappointed of the promise left us, he intimates that no one comes short of it except he who by rejecting grace has first renounced the promise; for God is so far from repenting to do us good that he ceases not to bestow his gifts except when we despise his calling. The illative therefore, or then means that by the fall of others we are taught humility and watchfulness according to what Paul also says,
“These through unbelief have fallen; be not thou then high minded, but fear.” 67
(Rom 11:20.)
Calvin: Heb 4:2 - NO PHRASE 2.=== For to us, === etc. He reminds us that the doctrine by which God invites us to himself at this day is the same with that which he formerly del...
2.=== For to us, === etc. He reminds us that the doctrine by which God invites us to himself at this day is the same with that which he formerly delivered to the fathers; and why did he say this? That we may know that the calling of God will in no degree be more profitable to us than it was to them, except we make it sure by faith. This, then, he concedes, that the Gospel is indeed preached to us; 68 but lest we should vainly glory, he immediately adds that the unbelieving whom God had formerly favored with the participation of so great blessings, yet received from them no fruit, and that therefore we also shall be destitute of his blessing unless we receive it by faith. He repeats the word hear for this end, that we may know that hearing is useless except the word addressed to us be by faith received.
But we must here observe the connection between the word and faith. It is such that faith is not to be separated from the word, and that the word separated from faith can confer no good; not indeed that the efficacy or power of the word depends on us; for were the whole world false, he who cannot lie would still never cease to be true, but the word never puts forth its power in us except when faith gives it an entrance. It is indeed the power of God unto salvation, but only to those who believe. (Rom 1:16.) There is in it revealed the righteousness of God, but it is from faith to faith. Thus it is that the word of God is always efficacious and saving to men, when viewed in itself or in its own nature; but no fruit will be found except by those who believe.
As to a former statement, when I said that there is no faith where the word is wanting, and that those who make such a divorce wholly extinguish faith and reduce it to nothing, the subject is worthy of special notice. For it hence appears evident that faith cannot exist in any but in the children of God, to whom alone the promise of adoption is offered. For what sort of faith have devils, to whom no salvation is promised? And what sort of faith have all the ungodly who are ignorant of the word? The hearing must ever precede faith, and that indeed that we may know that God speaks and not men.
Calvin: Heb 4:3 - For we which have believed do enter into rest, He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in it...
He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in its literal sense; but he now amplifies and decorates it; and thus he rather alludes to than explains the words of David. This sort of decoration Paul employed in Rom 10:6, in referring to these words of Moses, “Say not, who shall ascend into heaven!” etc. Nor is it indeed anything unsuitable, in accommodating Scripture to a subject in hand, to illustrate by figurative terms what is more simply delivered. However, the sum of the whole is this, that what God threatens in the Psalm as to the loss of his rest, applies also to us, inasmuch as he invites us also at this day to a rest.
The chief difficulty of this passage arises from this, that it is perverted by many. The Apostle had no other thing in view by declaring that there is a rest for us, than to rouse us to desire it, and also to make us to fear, lest we should be shut out of it through unbelief He however teaches us at the same time, that the rest into which an entrance is now open to us, is far more valuable than that in the land of Canaan. But let us now come to particulars.
3.For we which have believed do enter into rest, or, for we enter into the rest after we have believed, etc. It is an argument from what is contrary. Unbelief alone shuts us out; then faith alone opens an entrance. We must indeed bear in mind what he has already stated, that God being angry with the unbelieving, had sworn that they should not partake of that blessing. Then they enter in where unbelief does not hinder, provided only that God invites them. But by speaking in the first person he allures them with greater sweetness, separating them from aliens.
===Although the works, === etc. To define what our rest is, he reminds us of what Moses relates, that God having finished the creation of the world, immediately rested from his works and he finally concludes, that the true rest of the faithful, which is to continue forever, will be when they shall rest as God did. 69 And doubtless as the highest happiness of man is to be united to his God, so ought to be his ultimate end to which he ought to refer all his thoughts and actions. This he proves, because God who is said to have rested, declared a long time after that he would not give his rest to the unbelieving; he would have so declared to no purpose, had he not intended that the faithful should rest after his own example. Hence he says, It remaineth that some must enter in: for if not to enter in is the punishment of unbelief, then an entrance, as it has been said, is open to believers.
Calvin: Heb 4:7 - NO PHRASE 7. But there is some more difficulty in what he immediately subjoins, that there is another today appointed for us in the Psalm, because the former ...
7. But there is some more difficulty in what he immediately subjoins, that there is another today appointed for us in the Psalm, because the former people had been excluded; but the words of David (as it may be said) seem to express no such thing, and mean only this, that God punished the unbelief of the people by refusing to them the possession of the land. To this I answer, that the inference is correct, that to us is offered what was denied to them; for the Holy Spirit reminds and warns us, that we may not do the same thing so as to incur the same punishment. For how does the matter stand? Were nothing at this day promised, how could this warning be suitable, “Take heed lest the same thing happen to you as to the fathers.” Rightly then does the Apostle say, that as the fathers’ unbelief deprived them of the promised possession, the promise is renewed to their children, so that they may possess what had been neglected by their fathers.
Calvin: Heb 4:8 - For if Jesus had given them rest, 8.For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan,...
8.For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan, into which Joshua conducted the people; but he denies this to be the final rest to which the faithful aspire, and which we have also in common with the faithful of that age; for it is certain that they looked higher than to that land; nay, the land of Canaan was not otherwise so much valued except for this reason, because it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes, but on the contrary to meditate on what was spiritual as by it suggested. They to whom David addressed the Psalm were in possession of that land, but they were reminded of the duty of seeking a better rest.
We then see how the land of Canaan was a rest; it was indeed but evanescent, beyond which it was the duty of the faithful to advance. In this sense the Apostle denies that that rest was given by Joshua; for the people under his guidance entered the promised land for this end, that they might with greater alacrity advance forward towards heaven.
And we may hence easily learn the difference between us and them; for though the same end is designed for both, yet they had, as added to them, external types to guide them; not so have we, nor have we indeed any need of them, for the naked truth itself is set before our eyes. Though our salvation is as yet in hope, yet as to the truth, it leads directly to heaven; nor does Christ extend his hand to us, that he may conduct us by the circuitous course of types and figures, but that he may withdraw us from the world and raise us up to heaven. Now that the Apostle separates the shadow from the substance, he did so for this reason, — because he had to do with the Jews, who were too much attached to external things.
He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us.
Calvin: Heb 4:10 - For he that is entered into his rest, 10.For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highe...
10.For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar.
Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? For here we must always begin, when we speak of a godly and holy life, that man being in a manner dead to himself, should allow God to live in him, that he should abstain from his own works, so as to give place to God to work. We must indeed confess, that then only is our life rightly formed when it becomes subject to God. But through inbred corruption this is never the case, until we rest from our own works; nay, such is the opposition between God’s government and our corrupt affections, that he cannot work in us until we rest. But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. 70 Thus believers enter it but on this condition, — that by running they may continually go forward.
But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is the end of the Law.
Calvin: Heb 4:11 - NO PHRASE Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to selfdenial....
Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to selfdenial. And as he compares entering into rest to a straight course, he sets falling in opposition to it, and thus he continues the metaphor in both clauses, at the same time he alludes to the history given by Moses of those who fell in the wilderness, because they were rebellious against God. (Num 26:65.) Hence he says, after the same example, signifying as though the punishment for unbelief and obstinacy is there set before us as in a picture; nor is there indeed a doubt but that a similar end awaits us, if there be found in us the same unbelief.
Then, “to fall” means to perish; or to speak more plainly, it is to fall, not as to sin, but as a punishment for it. But the figure corresponds as well with the word to “enter”, as with the sad overthrow of the fathers, by whose example he intended to terrify the Jews.
Calvin: Heb 4:12 - For the word of God is quick, 12.For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it ...
12.For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it could not be despised with impunity, as though he had said, “Whenever the Lord addresses us by his word, he deals seriously with us, in order that he may touch all our inmost thoughts and feelings; and so there is no part of our soul which ought not to be roused.” 71
But before we proceed further, we must inquire whether the Apostle speaks of the effect of the word generally, or refers only to the faithful.
It indeed appears evident, that the word of God is not equally efficacious in all. For in the elect it exerts its own power, when humbled by a true knowledge of themselves, they flee to the grace of Christ; and this is never the case, except when it penetrates into the innermost heart. For hypocrisy must be sifted, which has marvelous and extremely winding recesses in the hearts of men; and then we must not be slightly pricked or torn, but be thoroughly wounded, that being prostrate under a sense of eternal death, we may be taught to die to ourselves. In short, we shall never be renewed in the whole mind, which Paul requires, (Eph 4:23,) until our old man be slain by the edge of the spiritual sword. Hence Paul says in another place, (Phi 2:17,) that the faithful are offered as a sacrifice to God by the Gospel; for they cannot otherwise be brought to obey God than by having, as it were, their own will slain; nor can they otherwise receive the light of God’s wisdom, than by having the wisdom of the flesh destroyed. Nothing of this kind is found in the reprobate; for they either carelessly disregard God speaking to them, and thus mock him, or clamour against his truth, and obstinately resist it. In short, as the word of God is a hammer, so they have a heart like the anvil, so that its hardness repels its strokes, however powerful they may be. The word of God, then, is far from being so efficacious towards them as to penetrate into them to the dividing of the soul and the spirit. Hence it appears, that this its character is to be confined to the faithful only, as they alone are thus searched to the quick.
The context, however, shows that there is here a general truth, and which extends also to the reprobate themselves; for though they are not softened, but set up a brazen and an iron heart against God’s word, yet they must necessarily be restrained by their own guilt. They indeed laugh, but it is a sardonic laugh; for they inwardly feel that they are, as it were, slain; they make evasions in various ways, so as not to come before God’s tribunal; but though unwilling, they are yet dragged there by this very word which they arrogantly deride; so that they may be fitly compared to furious dogs, which bite and claw the chain by which they are bound, and yet can do nothing, as they still remain fast bound.
And further, though this effect of the word may not appear immediately as it were on the first day, yet it will be found at length by the event, that it has not been preached to any one in vain. General no doubt is what Christ declares, when he says, When the Spirit shall come, he will convince the world, (Joh 16:8.) for the Spirit exercises this office by the preaching, of the Gospel. And lastly, though the word of God does not always exert its power on man, yet it has it in a manner included in itself. And the Apostle speaks here of its character and proper office for this end only, — that we may know that our consciences are summoned as guilty before God’s tribunal as soon as it sounds in our ears, as though he had said, “If any one thinks that the air is beaten by an empty sound when the word of God is preached, he is greatly mistaken; for it is a living thing and full of hidden power, which leaves nothing in man untouched.” The sum of the whole then is this, — that as soon as God opens his sacred mouth, all our faculties ought to be open to receive his word; for he would not have his word scattered in vain, so as to disappear or to fall neglected on the ground, but he would have it effectually to constrain the consciences of men, so as to bring them under his authority; and that he has put power in his word for this purpose, that it may scrutinize all the parts of the soul, search the thoughts, discern the affections, and in a word show itself to be the judge.
But here a new question arises, “Is this word to be understood of the Law or of the Gospel?” Those who think that the Apostle speaks of the Law bring these testimonies of Paul, — that it is the ministration of death, (2Co 3:6,) that it is the letter which killeth, that it worketh nothing but wrath, (Rom 4:15,) and similar passages. But here the Apostle points out also its different effects; for, as we have said, there is a certain vivifying killing of the soul, which is effected by the Gospel. Let us then know that the Apostle speaks generally of the truth of God, when he says, that it is living and efficacious. So Paul testifies, when he declares, that by his preaching there went forth an odor of death unto death to the unbelieving, but of life unto life to believers, (2Co 2:16,) so that God never speaks in vain; he draws some to salvation, others he drives into ruin. This is the power of binding and loosing which the Lord conferred on his Apostles. (Mat 18:18.) And, indeed, he never promises to us salvation in Christ, without denouncing, on the other hand, vengeance on unbelievers; who by rejecting Christ bring death on themselves. 72
It must be further noticed, that the Apostle speaks of God’s word, which is brought to us by the ministry of men. For delirious and even dangerous are those notions, that though the internal word is efficacious, yet that which proceeds from the mouth of man is lifeless and destitute of all power. I indeed admit that the power does not proceed from the tongue of man, nor exists in mere sound, but that the whole power is to be ascribed altogether to the Holy Spirit; there is, however, nothing in this to hinder the Spirit from putting forth his power in the word preached. For God, as he speaks not by himself, but by men, dwells carefully on this point, so that his truth may not be objected to in contempt, because men are its ministers. So Paul, by saying, that the Gospel is the power of God, (Rom 1:16.) designedly adorned with this distinction his own preaching, though he saw that it was slandered by some and despised by others. And when in another place, (Rom 10:8,) he teaches us that salvation is conferred by the doctrine of faith, he expressly says that it was the doctrine which was preached. We indeed find that God ever commends the truth administered to us by men, in order to induce us to receive it with reverence.
Now, by calling the word quick or living he must be understood as referring to men; which appears still clearer by the second word, powerful, for he shows what sort of life it possesses, when he expressly says that it is efficacious; for the Apostle’s object was to teach us what the word is to us. 73 The sword is a metaphorical word often used in Scripture; but the Apostle not content with a simple comparison, says, that God’s word is sharper than any sword, even than a sword that cuts on both sides, or twoedged; for at that time swords were in common use, which were blunt on one side, and sharp on the other. Piercing even to the dividing asunder of the soul and spirit, or to the dividing of the soul and spirit, etc. The word soul means often the same with spirit; but when they occur together, the first includes all the affections, and the second means what they call the intellectual faculty. So Paul, writing to the Thessalonians, uses the words, when he prays God to keep their spirit, and soul, and body blameless until the coming of Christ, (1Th 5:23,) he meant no other thing, but that they might continue pure and chaste in mind, and will, and outward actions. Also Isaiah means the same when he says,
“My soul desired thee in the night; I sought thee with my spirit.” (Isa 26:9.)
What he doubtless intends to show is, that he was so intent on seeking God, that he applied his whole mind and his whole heart. I know that some give a different explanation; but all the soundminded, as I expect, will assent to this view.
Now, to come to the passage before us, it is said that God’s word pierces, or reaches to the dividing of soul and spirit, that is, it examines the whole soul of man; for it searches his thoughts and scrutinizes his will with all its desires. And then he adds the joints and marrow, intimating that there is nothing so hard or strong in man, nothing so hidden, that the powerful word cannot pervade it. 74 Paul declares the same when he says, that prophecy avails to reprove and to judge men, so that the secrets of the heart may come, to light. (1Co 14:24.) And as it is Christ’s office to uncover and bring to light the thoughts from the recesses of the heart, this he does for the most part by the Gospel.
Hence God’s word is a discerner, (
Calvin: Heb 4:13 - NO PHRASE 13.=== Neither is there any creature, === etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this ...
13.=== Neither is there any creature, === etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this truth, that whatever is hid in man is discerned and judged by God’s word, he draws an argument from the nature of God himself. There is no creature, he says, which is hid from the eyes of God; there is, therefore, nothing so deep in man’s soul, which cannot be drawn forth into light by that word that resembles its own author, for as it is God’s office to search the heart, so he performs this examination by his word.
Interpreters, without considering that God’s word is like a long staff by which he examines and searches what lies deep in our hearts, have strangely perverted this passage; and yet they have not relieved themselves. But all difficulty disappears when we take this view, — that we ought to obey God’s word in sincerity and with cordial affection, because God, who knows our hearts, has assigned to his word the office of penetrating even into our inmost thoughts. The ambiguous meaning of the last words has also led interpreters astray, which they have rendered, “Of whom we speak;” but they ought, on the contrary, to be rendered, With whom we have to do. The meaning is, that it is God who deals with us, or with whom we have a concern; and that, therefore, we ought not to trifle with him as with a mortal man, but that whenever his word is set before us, we ought to tremble, for nothing is hid from him.
Calvin: Heb 4:14 - Seeing then that we have, 14.Seeing then that we have, or, Having then, etc. He has been hitherto speaking of Christ’s apostleship, But he how passes on to his second offi...
14.Seeing then that we have, or, Having then, etc. He has been hitherto speaking of Christ’s apostleship, But he how passes on to his second office. For we have said that the Son of God sustained a twofold character when he was sent to us, even that of a teacher and of a priest. The Apostle, therefore, after having exhorted the Jews obediently to embrace the doctrine of Christ, now shows what benefit his priesthood has brought to us; and this is the second of the two points which he handles. And fitly does he connect the priesthood with the apostleship, since he reminds us that the design of both is to enable us to come to God. He employs an inference, then; for he had before referred to this great truth, that Christ is our high priest; 76 but as the character of the priesthood cannot be known except through teaching, it was necessary to prepare the way, so as to render men willing to hear Christ. It now remains, that they who acknowledge Christ as their teacher, should become teachable disciples, and also learn from his mouth, and in his school, what is the benefit of his priesthood, and what is its use and end.
In the first place he says, Having a great high priest, 77 Jesus Christ, let us hold fast our profession, or confession. Confession is here, as before, to be taken as a metonymy for faith; and as the priesthood serves to confirm the doctrine, the Apostle hence concludes that there is no reason to doubt or to waver respecting the faith of the Gospel, because the Son of God has approved and sanctioned it; for whosoever regards the doctrine as not confirmed, dishonors the Son of God, and deprives him of his honor as a priest; nay, such and so great a pledge ought to render us confident, so as to rely unhesitantly on the Gospel.
Calvin: Heb 4:15 - NO PHRASE 15.=== For we have not, === etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey hi...
15.=== For we have not, === etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind? The Jews might have had also another hindrance, for they had been accustomed to the Levitical priesthood; they saw in that one mortal man, chosen from the rest, who entered into the sanctuary, that by his prayer he might reconcile his brethren to God. It is a great thing, when the Mediator, who can pacify God towards us, is one of ourselves. By this sort of allurement the Jews might have been ensnared, so as to become ever attached to the Levitical priesthood, had not the Apostle anticipated this, and showed that the Son of God not only excelled in glory, but that he was also endued with equal kindness and compassion towards us.
It is, then, on this subject that he speaks, when he says that he was tried by our infirmities, that he might condole with us. As to the word sympathy, (
Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands that of nature, by which he intimates that Christ has put on our flesh, and also its feelings or affections, so that he not only paroled himself to be real man, but had also been taught by his own experience to help the miserable; not because the Son of God had need of such a training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, in order that he might by his power raise us up, so that we may not be overwhelmed by them.
But it may be asked, What does he mean by infirmities? The word is indeed taken in various senses. Some understand by it cold and heat; hunger and other wants of the body; and also contempt, poverty, and other things of this mind, as in many places in the writings of Paul, especially in 2Co 12:10. But their opinion is more correct who include, together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things. 79
And doubtless the restriction, without sin, would not have been added, except he had been speaking of the inward feelings, which in us are always sinful on account of the depravity of our nature; but in Christ, who possessed the highest rectitude and perfect purity, they were free from everything vicious. Poverty, indeed, and diseases, and those things which are without us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt but that he refers to the feelings or affections of the mind, to which our nature is liable, and that on account of its infirmity. For the condition of the angels is in this respect better than ours; for they sorrow not, nor fear, nor are they harassed by variety of cares, nor by the dread of death. These infirmities Christ of his own accord undertook, and he willingly contended with them, not only that he might attain a victory over them for us, but also that we may feel assured that he is present with us whenever we are tried by them.
Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must ever remember this difference between Christ’s feelings or affections and ours, that his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain, and always partake of the nature of their source, for they are turbulent and unbridled. 80
Calvin: Heb 4:16 - Let us therefore come boldly, // That we may obtain mercy, 16.Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, — that an access to God is open to all who come to him relyi...
16.Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, — that an access to God is open to all who come to him relying on Christ the Mediator; nay, he exhorts the faithful to venture without any hesitation to present themselves before God. And the chief benefit of divine teaching is a sure confidence in calling on God, as, on the other hand, the whole of religion falls to the ground, and is lost when this certainty is taken away from consciences.
It is hence obvious to conclude, that under the Papacy the light of the Gospel is extinct, for miserable men are bidden to doubt whether God is propitious to them or is angry with them. They indeed say that God is to be sought; but the way by which it is possible to come to him is not pointed out, and the gate is barred by which alone men can enter. They confess in words that Christ is a Mediator, but in reality they make the power of his priesthood of none effect, and deprive him of his honor.
For we must hold this principle, — that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, “We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace.” And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence? 81 It is then true what I said, that its power is taken away from Christ’s priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard.
The ground of this assurance is, that the throne of God is not arrayed in naked majesty to confound us, but is adorned with a new name, even that of grace, which ought ever to be remembered whenever we shun the presence of God. For the glory of God, when we contemplate it alone, can produce no other effect than to fill us with despair; so awful is his throne. The Apostle, then, that he might remedy our diffidence, and free our minds from all fear and trembling, adorns it with “grace,” and gives it a name which can allure us by its sweetness, as though he had said, “Since God has affirmed to his throne as it were the banner of ‘grace’ and of his paternal love towards us, there are no reasons why his majesty should drive us away.” 82
The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Eph 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor.
That we may obtain mercy, etc. This is not added without great reason; it is for the purpose of encouraging as it were by name those who feel the need of mercy, lest any one should be cast down by the sense of his misery, and close up his way by his own diffidence. This expression, “that we may obtain mercy”, contains especially this most delightful truth, that all who, relying on the advocacy of Christ, pray to God, are certain to obtain mercy; yet on the other hand the Apostle indirectly, or by implication, holds out a threatening to all who take not this way, and intimates that God will be inexorable to them, because they disregard the only true way of being reconciled to him.
He adds, To help in time of need, or, for a seasonable help; that is, if we desire to obtain all things necessary for our salvation. 83 Now, this seasonableness refers to the time of calling, according to those words of Isaiah, which Paul accommodates to the preaching of the Gospel, “Behold, now is the accepted time,” etc., (Isa 49:8; 2Co 6:2;) for the Apostle refers to that “today,” during which God speaks to us. If we defer hearing until tomorrow, when God is speaking to us today, the unseasonable night will come, when what now may be done can no longer be done; and we shall in vain knock when the door is closed.
Defender: Heb 4:2 - the gospel The "gospel" is not just a New Testament revelation, for it was preached to the children of Israel in the wilderness, in types and prophecies, at leas...
The "gospel" is not just a New Testament revelation, for it was preached to the children of Israel in the wilderness, in types and prophecies, at least. In fact, it is "the everlasting gospel" (Rev 14:6, Rev 14:7), and the first promise of redemption (Gen 3:15) is commonly known as the protevangel (first gospel). In its essence, the gospel (good news) is the message that the Creator is also our Redeemer and coming King, and that true faith in Him - faith which produces salvation - will also produce loving obedience to His Word.
Defender: Heb 4:2 - mixed with faith It is vital to "hear" the Word, but then it is necessary to "believe" it as well. (Joh 5:24; Jam 1:22)."
The sense of "if they shall" is "they shall not."
Defender: Heb 4:3 - works were finished God's works of creation were finished at the end of the six days of creation week (Gen 2:1-3). He is not still creating, as the theistic evolutionist ...
God's works of creation were finished at the end of the six days of creation week (Gen 2:1-3). He is not still creating, as the theistic evolutionist must allege. Thus, the natural processes we can study in operation today are not processes of creation, rather, they are processes of conservation and disintegration, as enunciated in the universally applicable First and Second Laws of Thermodynmics. Furthermore, the works of creation "were finished from the foundation of the world," not several billion years later after the supposed geological ages took place. In effect, these completed works of creation actually constituted the foundation of the world. The idea of evolution, if regarded as God's method of creation, is a totally false doctrine and a destructive heresy."
Defender: Heb 4:4 - rest the seventh day This truth is not only quoted from Gen 2:2, but also is emphasized in Exo 20:11 as the basis of the fourth commandment. It is clear in all these passa...
This truth is not only quoted from Gen 2:2, but also is emphasized in Exo 20:11 as the basis of the fourth commandment. It is clear in all these passages that the days of creation week were literal days, not vague ages of indefinite duration and termination. On the seventh day, God rested from His works of creation, though not from His ongoing work of conservation (Heb 1:3; Col 1:17), and later, His work of redemption, which He undertook when sin and death entered the world. Of these, Jesus said: "My Father worketh hitherto, and I work" (Joh 5:17). The work of redemption - at least the work of paying the price of redemption - was then completed on the cross when Christ cried out: "It is finished" (Joh 19:30). He also rested from this work when He "sat down on the right hand of the Majesty on high" (Heb 1:3)."
Defender: Heb 4:8 - Jesus Most expositors understand this to mean "Joshua," since "Jesus" is a Greek form of "Joshua," who is otherwise never mentioned by name in the New Testa...
Most expositors understand this to mean "Joshua," since "Jesus" is a Greek form of "Joshua," who is otherwise never mentioned by name in the New Testament. It is also possible to understand this as actually referring to the Lord Jesus Christ, who, before His incarnation, may have been revealed as "the angel of his presence" (Isa 63:9) who "in his love and in his pity, he redeemed them," as He led them into the promised land under Joshua. In any case, this was not the ultimate "rest" God had promised His people, as the next verses show."
Defender: Heb 4:9 - a rest The "rest" in this verse is not the rest mentioned so frequently in this section. Rather, it is "sabbath rest" from the Greek sabbatismos, occurring o...
The "rest" in this verse is not the rest mentioned so frequently in this section. Rather, it is "sabbath rest" from the Greek
Defender: Heb 4:10 - God did from his Note again that God "ceased from his own works" of creation, and thus creation is no longer taking place, save in occasional special miracles. In anal...
Note again that God "ceased from his own works" of creation, and thus creation is no longer taking place, save in occasional special miracles. In analogous fashion, the believer now enters into rest (not the
Defender: Heb 4:11 - labour The word "labour" here means "be diligent." We do not work to enter into His rest, for that is the very theme of this section, but rather believe with...
The word "labour" here means "be diligent." We do not work to enter into His rest, for that is the very theme of this section, but rather believe with confidence in His Word and His work. This faith will result in good works (Eph 2:10) as evidence of the reality of our faith (Jam 2:18), but it is not the works that save us."
Defender: Heb 4:12 - word of God Both the written Word (the Scriptures) and the living Word (the Lord Jesus Christ) would satisfy the statements in this verse, but the over-all contex...
Both the written Word (the Scriptures) and the living Word (the Lord Jesus Christ) would satisfy the statements in this verse, but the over-all context would indicate that the Scriptures are primarily in view (note Heb 4:2; Heb 5:12, Heb 5:13, plus the fact that so many quotations from the Old Testament appear in Hebrews). The Scriptures indeed are "quick, and powerful" - that is, "living and energizing," able to impart to the reader both spiritual life and power (2Ti 3:15-17).
Defender: Heb 4:12 - two-edged sword The "sword of the Spirit, which is the word of God" (Eph 6:17), is in reference to each individual saying of God.
The "sword of the Spirit, which is the word of God" (Eph 6:17), is in reference to each individual saying of God.
Defender: Heb 4:12 - soul and spirit There is a distinction between a person's "soul" and his "spirit," but they operate so much in concert that only the Scriptures can discern between th...
There is a distinction between a person's "soul" and his "spirit," but they operate so much in concert that only the Scriptures can discern between them. The soul is probably the entity of conscious life and thought shared with animals, except that it is much more highly organized and complex in man. The spirit, on the other hand, is the entity that can be energized by the Holy Spirit, uniquely the image of God in man. Thus, the soul and spirit seem to answer to the "living and energizing" attributes of the Word. Note that man is indicated to be a tri-unity of "spirit and soul and body" in 1Th 5:23, analogous in some respects to the divine Trinity. As far as the body is concerned, the sword of the Spirit can even divide between joints and marrow (again perhaps answering analogously to soul and spirit). The bone structure of the body is its skeletal framework, the "marrows" in these bones (the Greek is in the plural) constitute the engine which maintains the physical life of the body by producing its red blood corpuscles. In the original language, the relation between soul and spirit is illustrated by that between joints and marrow. The sense can be taken as follows: "The sword of the Spirit pierces even to the dividing asunder of soul and spirit, even as a fine, two-edged surgical knife in proper hands can separate the marrow from the bone joints containing it.""
Defender: Heb 4:15 - tempted like as we are In His humanity, Jesus was tested in all points as we are, except for sin. This does not mean He was tempted to commit all kinds of sins, but rather t...
In His humanity, Jesus was tested in all points as we are, except for sin. This does not mean He was tempted to commit all kinds of sins, but rather that He was tested and proved in every way. He could not actually have sinned because: (1) He is God, and "God cannot be tempted with evil" (Jam 1:13); (2) He is "the same yesterday, and to day, and for ever" (Heb 13:8) so that even in His humanity, He did not cease to be God; (3) because of His miraculous conception, He had no innate sin, so that "in him is no sin" (1Jo 3:5); (4) He did not need, as other men, to be converted, telling Nicodemus: "Ye must be born again" (Joh 3:7) - not "we," or "they;" (5) God cannot fail in His creative purpose because He is both omniscient and omnipotent. If Jesus had sinned, salvation would have been impossible, and the Creator would have been defeated by Satan, a mere creature. This could not have been possible. Nevertheless, even though He knew (as did His Father) that He could not sin, men and angels did not know this until it had been demonstrated to them. That is why He had to be tested as proof positive."
Defender: Heb 4:16 - find grace We need mercy for the forgiveness of our sins and grace with which to meet and overcome our trials."
We need mercy for the forgiveness of our sins and grace with which to meet and overcome our trials."
TSK: Heb 4:1 - us therefore // a promise // his // any us therefore : Heb 4:11, Heb 2:1-3, Heb 12:15, Heb 12:25, Heb 13:7; Pro 14:16, Pro 28:14; Jer 32:40; Rom 11:20; 1Co 10:12
a promise : Heb 4:9; Num 14:...
us therefore : Heb 4:11, Heb 2:1-3, Heb 12:15, Heb 12:25, Heb 13:7; Pro 14:16, Pro 28:14; Jer 32:40; Rom 11:20; 1Co 10:12
a promise : Heb 4:9; Num 14:34; 1Sa 2:30; Rom 3:3, Rom 3:4; 2Ti 2:13
any : Mat 7:21-23, Mat 7:26, Mat 7:27, Mat 24:48-51, Mat 25:1-3; Luk 12:45, Luk 12:46, Luk 13:25-30; Rom 3:23; 1Co 9:26, 1Co 9:27
TSK: Heb 4:2 - unto us // preached // did // not being unto us : Act 3:26, Act 13:46; Gal 3:8, Gal 4:13; 1Pe 1:12
preached : Gr. of hearing, Rom 10:16, Rom 10:17 *marg.
did : Rom 2:25; 1Co 13:3; 1Ti 4:8
no...
unto us : Act 3:26, Act 13:46; Gal 3:8, Gal 4:13; 1Pe 1:12
preached : Gr. of hearing, Rom 10:16, Rom 10:17 *marg.
did : Rom 2:25; 1Co 13:3; 1Ti 4:8
not being : etc. or because they were not united by faith to, Heb 4:6, Heb 3:12, Heb 3:18, Heb 3:19, Heb 11:6; 1Th 1:5, 1Th 2:13; 2Th 2:12, 2Th 2:13; Jam 1:21
TSK: Heb 4:3 - we // As I // the works // from we : Heb 3:14; Isa 28:12; Jer 6:16; Mat 11:28, Mat 11:29; Rom 5:1, Rom 5:2
As I : Heb 3:11; Psa 95:11
the works : Gen 1:31; Exo 20:11
from : Heb 9:26;...
TSK: Heb 4:6 - it remaineth // some // they // it was // entered it remaineth : Heb 4:9; 1Co 7:29
some : Num 14:12, Num 14:31; Isa 65:15; Mat 21:43, Mat 22:9, Mat 22:10; Luk 14:21-24; Act 13:46, Act 13:47; Act 28:28...
TSK: Heb 4:7 - saying // To day // after saying : Heb 3:7, Heb 3:8; 2Sa 23:1, 2Sa 23:2; Mat 22:43; Mar 12:36; Luk 20:42; Act 2:29, Act 2:31, Act 28:25
To day : Heb 3:7, Heb 3:15; Psa 95:7
aft...
TSK: Heb 4:8 - Jesus // had Jesus : that is, Joshua, Act 7:45
had : Heb 11:13-15; Deu 12:9, Deu 25:19; Jos 1:15, Jos 22:4, Jos 23:1; Psa 78:55, Psa 105:44
Jesus : that is, Joshua, Act 7:45
had : Heb 11:13-15; Deu 12:9, Deu 25:19; Jos 1:15, Jos 22:4, Jos 23:1; Psa 78:55, Psa 105:44
TSK: Heb 4:9 - remaineth // rest // people remaineth : Heb 4:1, Heb 4:3, Heb 3:11; Isa 11:10, Isa 57:2, Isa 60:19, Isa 60:20; Rev 7:14-17, Rev 21:4
rest : or, keeping of a sabbath
people : Heb ...
TSK: Heb 4:10 - he that // hath // as he that : Heb 1:3, Heb 10:12; Rev 14:13
hath : Joh 19:30; 1Pe 4:1, 1Pe 4:2
as : Heb 4:3, Heb 4:4
TSK: Heb 4:11 - Let // lest // unbelief Let : Heb 4:1, Heb 6:11; Mat 7:13, Mat 11:12, Mat 11:28-30; Luk 13:24, Luk 16:16; Joh 6:27; Phi 2:12; 2Pe 1:10,2Pe 1:11
lest : Heb 3:12, Heb 3:18, Heb...
TSK: Heb 4:12 - the word // is quick // sharper // and is the word : Heb 13:7; Isa 49:2; Luk 8:11; Act 4:31; 2Co 2:17, 2Co 4:2; Rev 20:4
is quick : Psa 110:2, Psa 119:130; Ecc 12:11; Isa 55:11; Jer 23:29; Rom...
the word : Heb 13:7; Isa 49:2; Luk 8:11; Act 4:31; 2Co 2:17, 2Co 4:2; Rev 20:4
is quick : Psa 110:2, Psa 119:130; Ecc 12:11; Isa 55:11; Jer 23:29; Rom 1:16; 1Co 1:24; 2Co 10:4, 2Co 10:5; 1Th 2:13; Jam 1:18; 1Pe 1:23; Joh 6:51; 1Pe 2:4, 1Pe 2:5 *Gr.
sharper : Psa 45:3, Psa 149:6; Pro 5:4; Isa 11:4, Isa 49:2; Act 2:37, Act 5:33; Eph 6:17; Rev 1:16, Rev 2:16, Rev 19:15, Rev 19:21
and is : Psa 139:2; Jer 17:10; 1Co 14:24, 1Co 14:25; Eph 5:13; Rev 2:23
TSK: Heb 4:13 - is there // naked // with is there : 1Sa 16:7; 1Ch 28:9; 2Ch 6:30; Psa 7:9, Psa 33:13-15, Psa 44:21, Psa 90:8, Psa 139:11; Psa 139:12; Pro 15:3, Pro 15:11; Jer 17:10,Jer 17:23,...
is there : 1Sa 16:7; 1Ch 28:9; 2Ch 6:30; Psa 7:9, Psa 33:13-15, Psa 44:21, Psa 90:8, Psa 139:11; Psa 139:12; Pro 15:3, Pro 15:11; Jer 17:10,Jer 17:23, Jer 17:24; Joh 2:24, Joh 21:17; 1Co 4:5; Rev 2:23
naked : Job 26:6, Job 34:21, Job 38:17
with : Ecc 12:14; Mat 7:21, Mat 7:22, Mat 25:31, Mat 25:32; Joh 5:22-29; Act 17:31; Rom 2:16; Rom 14:9-12; 2Co 5:10; Rev 20:11-15
TSK: Heb 4:14 - a great // that is // Jesus // let a great : Heb 2:17, Heb 3:1, Heb 3:5, Heb 3:6
that is : Heb 1:3, Heb 6:20, Heb 7:25, Heb 7:26, Heb 8:1, Heb 9:12, Heb 9:24, Heb 10:12, Heb 12:2; Mar 1...
TSK: Heb 4:15 - we have // tempted // yet we have : Heb 5:2; Exo 23:9; Isa 53:4, Isa 53:5; Hos 11:8; Mat 8:16, Mat 8:17, Mat 12:20; Phi 2:7, Phi 2:8
tempted : Heb 2:17, Heb 2:18; Luk 4:2, Luk ...
TSK: Heb 4:16 - come // the throne // obtain come : Heb 10:19-23, Heb 13:6; Rom 8:15-17; Eph 2:18, Eph 3:12
the throne : Heb 9:5; Exo 25:17-22; Lev 16:2; 1Ch 28:11
obtain : Isa 27:11, Isa 55:6, I...
come : Heb 10:19-23, Heb 13:6; Rom 8:15-17; Eph 2:18, Eph 3:12
the throne : Heb 9:5; Exo 25:17-22; Lev 16:2; 1Ch 28:11
obtain : Isa 27:11, Isa 55:6, Isa 55:7; Mat 7:7-11; 2Co 12:8-10; Phi 4:6, Phi 4:7; 1Pe 2:10
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Heb 4:1 - Let us therefore fear // Lest, a promise being left us // Of entering into his rest // Any of you should seem to come short of it Heb 4:1-11 The rest of Christians to be attained by faith.
Heb 4:12,13 The power of God’ s word.
Heb 4:14-16 Having Jesus the Son of God for ...
Heb 4:1-11 The rest of Christians to be attained by faith.
Heb 4:12,13 The power of God’ s word.
Heb 4:14-16 Having Jesus the Son of God for our High Priest, we
must hold fast our profession, and come boldly unto
the throne of grace.
Let us therefore fear: the Spirit draws this counsel from the former sad event of unbelief in the progenitors of these Hebrews, who were shut out of an earthly Canaan by it, which was promised to them: hereon he adviseth them to avoid that sin which will have now as fearful a punishment, viz. the shutting them out of the heavenly Canaan, tendered and promised to believers in thee gospel. Fear is that affection of the soul, by which it avoideth and shunneth what is hurtful to it, and here carrieth it in a gracious and child-like care and jealousy of slighting the Father’ s promise, and coming short of heaven; it is a fear issuing from faith, Phi 2:12 .
Lest, a promise being left us lest the promise of God to men, who sware some should not enter, but promised others should, as Num 14:23,24,30,31 ; a promise of the most excellent, glorious, and heavenly rest made to believers, Isa 11:10 . This was graciously left or made to them by God; but
Of entering into his rest of a free entrance into heaven, and enjoying a glorious rest with God there.
Any of you should seem to come short of it: he would have it the fear of all, that not one soul tnight be endangered by it; so as not in any measure to slight such a promise, nor as much as to seem so, flying from the very appearance of evil, 1Th 5:22 ;
Poole: Heb 4:2 - For unto us was the gospel preached, as well as unto them // But the word preached did not profit them // Not being mixed with faith in them that heard it For unto us was the gospel preached, as well as unto them: the reason enforcing the former counsel is, their having mutually the same means, the one ...
For unto us was the gospel preached, as well as unto them: the reason enforcing the former counsel is, their having mutually the same means, the one as the other, and if they fear not, may be guilty of the same sin; for the Hebrews and the whole church were evangelized by the outward publishing to them, and their professed reception of, the glad tidings of salvation by God the Son incarnate, who was to lead them in the way to God’ s eternal rest; which if they had been truly evangelized and transformed by, they could never have been shut out of God’ s rest; the same gospel being preached to both their forefathers and them, though more gloriously revealed to the latter, 2Co 3:10,11 . For the gospel was preached to Abraham and to his offspring, that in his eminent Seed, the Lord Jesus Christ all nations should be blessed, Gen 22:18 ; compare Joh 8:56 . He was the Angel of the covenant that was Lord of God’ s hosts, and was to lead them into the literal and heavenly Canaan, Exo 23:20 Jos 5:13-15 Isa 11:10 . So that none entered into either of God’ s rests but by him alone, who so testifieth by himself, Joh 5:39,46 , and by his Spirit, Act 15:11 .
But the word preached did not profit them: the gospel was so preached to them, that they did or might hear it, Rom 10:14,15 ; compare Psa 92:4 Isa 52:7 ; yet did it not prove effectual to many of those Hebrews, to bring them either into the literal or heavenly Canaan, but they came short of God’ s rest in both; they not performing what he required, he by an irreversible sentence excluded them: see Heb 3:17,19 .
Not being mixed with faith in them that heard it
Poole: Heb 4:3 - For we which have believed do enter into rest // As he said, As I have sworn in my wrath // If they shall enter into my rest // Although the works were finished from the foundation of the world For we which have believed do enter into rest: a further reason setting home this counsel, was the certain benefit of our care in believing; for that...
For we which have believed do enter into rest: a further reason setting home this counsel, was the certain benefit of our care in believing; for that the community of real Christians, partakers and exercisers of the same precious faith, as Paul himself, 2Pe 1:1 , have the same privilege as believing Caleb and Joshua had, Num 14:24,30 , to enter into God’ s rest; initially having peace with God now, and his love shed abroad in their hearts by the Holy Ghost, witnessing their reconciliation, justification, renovation, adoption, so as they rejoice in hope of the glory of God, Rom 5:1,2,5 ; and are by believing and obedience making out to the attainment of the final and complete rest of God in heaven, of which they are afraid to fall short.
As he said, As I have sworn in my wrath: God himself confirms this by his oath, Heb 3:11,18 Ps 95:11 . At the same time that he excludeth all unbelievers from entering in, he inclusively and by consequence sweareth that all believers do and shall enter in.
If they shall enter into my rest: that rest which David there speaks of was not God’ s rest on the seventh day from the creation after the finishing of God’ s works, nor the temporal rest in the land of Canaan which the Jews had, and were past, as these Hebrews might suggest; but another rest to come, either in the world to come, Heb 2:5 , or in the heavenly rest in glory, which he takes occasion further to explain to them.
Although the works were finished from the foundation of the world:
Poole: Heb 4:4 - For he spake in a certain place of the seventh day on this wise // And God did rest the seventh day from all his works For he spake in a certain place of the seventh day on this wise the Spirit proves, that the rest mentioned by David, Psa 95:11 , is not meant the sev...
For he spake in a certain place of the seventh day on this wise the Spirit proves, that the rest mentioned by David, Psa 95:11 , is not meant the seventh day’ s rest, because spoken three thousand years after that rest was past; but this rest of which he speaks was to come, though spoken of and known then: for Moses had spoken of it in a well known place to them, Gen 2:1-3 , and this when he wrote of the seventh day, which was eminently noting the sabbath, and a type of God’ s most excellent rest which he sware unto believers.
And God did rest the seventh day from all his works: God doth not here rest as if he were weary, Isa 40:28 , but ceased from the creation of all kind of things he purposed to make, but not from their propagation and his providence about them, Act 17:25 . And this he did on the seventh day, which he instituted a sabbath for his people, Gen 2:3 ; which resting day may type out the eternal rest of angels and men, when their work of obedience is finished: and yet was not God’ s rest spoken of in the Psalm, nor promised in the gospel to believers, for this was yet to come; whereas the seventh day’ s rest was entered into from the foundation of the world.
Poole: Heb 4:5 - And in this place again // If they shall enter into my rest And in this place again: kai here is not so much copularive, connecting an instance of David to the same purpose of that of Moses about the seventh ...
And in this place again:
If they shall enter into my rest
Poole: Heb 4:6 - Seeing therefore it remaineth that some must enter therein // And they to whom it was first preached entered not in because of unbelief The Spirit having demonstrated, that God’ s rest sworn to believers in the gospel, and mentioned by David, could not be the seventh day’ s...
The Spirit having demonstrated, that God’ s rest sworn to believers in the gospel, and mentioned by David, could not be the seventh day’ s rest; proceeds to prove likewise, that it could not be the rest of Israel in the land of Canaan, since that was entered into four hundred years before he wrote by the Spirit of this better rest, since those unbelieving Israel that entered into Canaan never entered into this rest.
Seeing therefore it remaineth that some must enter therein forasmuch then as a rest to come is spoken of, and that some believers must have a real and full possession of the glorious rest offered to them in the gospel, as David foretold: see Heb 4:9-11 .
And they to whom it was first preached entered not in because of unbelief the unbelieving Israel, who had the glad tidings of this rest preached unto them by Moses and by David, &c., yet entered not into it, though they entered into and lived in Canaan, because of their disobedience and unbelief. Then it follows Canaan’ s rest and this cannot be all one, and the latter only is intended by David here.
Poole: Heb 4:7 - Again, he limiteth a certain day, saying in David // To-day, after so long a time // As it is said, To-day if ye will hear his voice, harden not your hearts Again, he limiteth a certain day, saying in David: this is a further proof, that David did not mean or intend the rest of the Jews in Canaan, in the ...
Again, he limiteth a certain day, saying in David: this is a further proof, that David did not mean or intend the rest of the Jews in Canaan, in the Psa 95:1-11 , from the determined time of it; as if the Spirit had said: Besides what I have proved, take another argument; Again I argue. God by the prophet setteth out, and severeth from all other time, a certain stated day, from which the rest spoken of is cleared, and of it testifieth by him, Psa 95:7,8 .
To-day, after so long a time after four hundred years past of Israel’ s rest in Canaan, which was a long time, doth David say of to-day, a time present, then and further to be extended, even the gospel day, in David’ s time, and after it; not in Joshua’ s, for that was past long before.
As it is said, To-day if ye will hear his voice, harden not your hearts ye ought to-day to hear, receive, and believe the gospel of God’ s rest, and not by unbelief to turn your hearts from the voice of God in the gospel.
Poole: Heb 4:8 - For if Jesus had given them rest // Then would he not afterward have spoken of another day This is the improvement of the former instance, Heb 4:7 . If Joshua, by bringing Israel into Canaan, had given rest to all believers, then God would...
This is the improvement of the former instance, Heb 4:7 . If Joshua, by bringing Israel into Canaan, had given rest to all believers, then God would not by David have spoken of another day and state of rest to come. Joshua was a type of Jesus bringing believers into the true rest of the heavenly Canaan, as he did Israel into a literal one, Act 7:45 .
For if Jesus had given them rest if that of Canaan was the full and perfect rest of believers, which was given them by him.
Then would he not afterward have spoken of another day then God himself would not have spoken by David of a better and heavenly rest promised believers in the gospel; of which spiritual and eternal one, both God’ s seventh-day sabbath, and the rest of Canaan, were but fainter shadows and types. The expostulation is vehemently denying it.
Poole: Heb 4:9 - -- Here the Spirit concludes from his former proofs, that there is a more excellent rest revealed to faith in the gospel, which is remaining, future, a...
Here the Spirit concludes from his former proofs, that there is a more excellent rest revealed to faith in the gospel, which is remaining, future, and to come, and will surely and most certainly do so; though it be behind, yet it will be enjoyed. A sabbatism, which is a state and season of a most glorious rest, see Heb 4:10shall be enjoyed by sincere believers, the true Israel of God, of whom he is the Proprietor, and who are for their eternal state so excellently holy, and of so Divine a nature, that he is not ashamed to be called their God. They have an entrance here into the initials of this sabbatism in internal peace, and the glorious liberty of the children of God; and by it are secured of their full possession of it in the eternal inheritance of the saints in light, Col 1:12,13 1Pe 1:3-5 Rev 14:13 .
Poole: Heb 4:10 - He also hath ceased from his own works // As God did from his This proveth the foregoing consequence of a rest remaining, from the nature of a true rest, which is a resting from all labours, which the Israelite...
This proveth the foregoing consequence of a rest remaining, from the nature of a true rest, which is a resting from all labours, which the Israelites did not in Canaan, therefore it is yet to come. For every true believer who hath full possession of God’ s rest, where God is satisfying of them in bliss, they rest in his loves, of which the sabbath and Canaan were but types.
He also hath ceased from his own works such true Christians have ceased and rested from all their sinful works and labours, as works of callings, miseries, anxieties, and sufferings of any kind, resting from them perfectly and perpetually, having finished all his work of evangelical obedience through them.
As God did from his they have rested not in a parity of rest, or work in kind, but as God from his own in likeness of order, his work going before rest, and of rest fitted for believers by him conformable to his own. Some refer these words and the relative he to our Lord Jesus Christ, as Head of his body, the church of true believers; and that the parallel runs between God the Father and him in the works of the old and new creation, which works were good and complete in their different kinds, in their cessation from them, and their rest in their respective sabbaths, both days being founded thereon; and that believers shall be conformable to their Head, treading in his steps in doing and suffering, and then in rest.
Poole: Heb 4:11 - Let us labour therefore to enter into that rest // Lest any man fall after the same example of unbelief Let us labour therefore to enter into that rest: this is the use of the former doctrine, that since many through unbelief fall short of God’ s r...
Let us labour therefore to enter into that rest: this is the use of the former doctrine, that since many through unbelief fall short of God’ s rest, therefore let us labour:
Lest any man fall after the same example of unbelief that not any particular person may fall into sin and the consequences of it. The particle
Poole: Heb 4:12 - For the word of God // Is quick // And powerful // And sharper than any two-edged sword // Piercing even to the dividing asunder // Of soul // And spirit // And of the joints and marrow // And is a discerner of the thoughts and intents of the heart For the word of God: the efficacy of the word of God is a further enforcement of their studious labour to enter into God’ s rest, for that calle...
For the word of God: the efficacy of the word of God is a further enforcement of their studious labour to enter into God’ s rest, for that calleth us thereunto; even the law and doctrine of the gospel brought by the incarnate Word from heaven, preached by him to the world, dictated and inspired into the holy penmen both of the Old and New Testament by the Holy Ghost, and written by them at his call and order, 2Pe 1:19-21 ; representing all those precepts and prohibitions, promises and threatenings, by which God will judge to whom this gospel hath been preached in that man whom he hath appointed: compare Heb 2:1,2 , and Heb 4:1,2 of this. And this word was written by David, Psa 95:1-11 , even a word of exhortation, promise, and threatening, as opened before, and shows the perfection of this gospel law in its administration by Christ.
Is quick this word, like the incarnate Word, is
And powerful
And sharper than any two-edged sword
Piercing even to the dividing asunder
Of soul:
And spirit
And of the joints and marrow:
And is a discerner of the thoughts and intents of the heart: the word of God is a most nice, exact, and critical judge, discerning the gravity and rectitude of them; it discovers and distinguisheth them as they are, or not, agreeable to itself, the fundamental truth; and is capable, as a judge, to charge or discharge, as its author will, by it, Rom 2:12,15,16 ; compare 1Co 14:24,25 . It discovers the most inward, close, secret, and constant motions, both speculative and practical, of the soul of man inseparably united to the heart; and one with another, whether they are opinions, conceptions, resolutions, or decrees, so subtile and so secret, as who can know them, but he who made the heart? Gen 6:5 Jer 17:9 .
Poole: Heb 4:13 - Neither is there any creature that is not manifest in his sight // But all things are naked and opened // Unto the eyes of him with whom we have to do Neither is there any creature that is not manifest in his sight: kai is not only copulative, but rational, showing the ground of the former efficacy...
Neither is there any creature that is not manifest in his sight:
But all things are naked and opened but all things in general and particular, not any one excepted, are bare, naked, unclothed, the covering is removed, all secrets are open and manifest to view, God the Son seeth within and without, all are unveiled to him, and laid open as by dissection,
Unto the eyes of him with whom we have to do his eyes who pierceth beyond the vulture’ s, into things and places that no eye can discern, the souls of men, Job 28:7,10 Ps 94:9 Pro 20:12 . All this is asserted concerning the person of whom Paul writes, Christ, God-man, the great gospel Minister, whose word is so powerfully piercing: of him and his word is all this speech and discourse; he it is who is the all-knowing and impartial Judge, and makes his gospel word of counsel, promise, and threatenings to cut so deeply, and search the secrets of the hearts of all.
Poole: Heb 4:14 - Seeing then that we have a great High Priest // That is passed into the heavens // Jesus the Son of God // Let us hold fast our profession The excellency of the great gospel Minister beyond all others in respect of his priestly office, especially beyond Aaron and the Levitical priesthoo...
The excellency of the great gospel Minister beyond all others in respect of his priestly office, especially beyond Aaron and the Levitical priesthood, is shown by the Holy Ghost:. Heb 4:14-5:11It is introduced as the Spirit’ s counsel to these Hebrews, from the premises, for their using of this High Priest, in order to their reaching home to the rest of God, to whom and whose profession they ought to adhere, since he is so fit and so willing to give them an entrance into it: compare Heb 2:17,18 3:1,6 .
Seeing then that we have a great High Priest being therefore by the Spirit through faith not only interested by a common relation in him, but by a real union to, and communion with him, as here described, a High Priest (Heb 2:11 , and Heb 3:1 ) so great as none was, or can equal him: all the high priests on earth but imperfect types of him; above Aaron and all others; the grand presider over all God’ s worship, who had work peculiar to himself above all; the supreme and universal Priest in heaven and earth, whose title the Roman antichrist usurpeth, to him only due, Pontifex optimus maximus; yet officiating always for us.
That is passed into the heavens he hath fulfilled his type, entering into the holy of holiest in heaven, taking possession of God’ s rest, and purchasing an entrance for us into it, and this after the removal of the curse, satisfaction of the Divine justice for our sins, victory over all enemies that would oppose his or our entrance by him, as sin, wrath, death, and the devil, and keeping possession of this rest for us, Heb 9:23,24,28 .
Jesus the Son of God Jesus the Saviour of his people from all their sins, their Emmanuel, Mat 1:20,21,23 , who being God the Son by eternal generation, was incarnate by taking to himself and uniting a true body and a reasonable soul, being conceived miraculously by the virgin Mary from the overshadowing of the Holy Ghost: in which nature, inseparably united to his person, he fulfilled all righteousness, and died a sacrifice for our sins, and rose in our nature, and ascended and entered into the holy of holiest in heaven, and made atonement, and laid open the way to believers to enter God’ s rest there.
Let us hold fast our profession the entire religion of which Jesus is the author, as opposite to that of the Jews in its principles and practical part of it, Heb 3:1 , is powerfully, strongly, and perseveringly to be held by his without relaxation; in which if we follow him, cleave to him, and by him labour to enter, we shall not come short of God’ s rest, Heb 7:24,25 : where the Head is, there shall the body be also, Joh 14:2,3 17:24 .
Poole: Heb 4:15 - For we have not an High Priest which cannot be touched with the feeling of our infirmities // But was in all points tempted like as we are, yet without sin For we have not an High Priest which cannot be touched with the feeling of our infirmities: this duty of perseverance in the Christian religion, is e...
For we have not an High Priest which cannot be touched with the feeling of our infirmities: this duty of perseverance in the Christian religion, is enforced by the consideration of the sympathy of this High Priest, with the states of all who will enter into God’ s rest by him. He is worthy that we should hold it fast, being without impotency. It is impossible he should be pitiless to penitent sinners, though he be glorious, there being nothing in himself, or out of himself, indisposing him to it.
But was in all points tempted like as we are, yet without sin but
Poole: Heb 4:16 - Let us therefore come boldly unto the throne of grace // That we may obtain mercy, and find grace to help in time of need Let us therefore come boldly unto the throne of grace: since our High Priest hath a sense of our infirmities, hath experienced our trials, and no sin...
Let us therefore come boldly unto the throne of grace: since our High Priest hath a sense of our infirmities, hath experienced our trials, and no sin is in him to shut up his bowels of compassion, therefore haste we to him, as those who desire to reach favours from our Sovereign, as our poor, guilty, needy souls want them. It is a soul-motion by faith and love, breathed forth in strong cries to his God and Father and ours, constantly approaching God in every duty by him: compare Heb 10:19-22 ; and that with open face, boldness, and assurance, without any shame or dismay, coming in the name and with the person of our great High Priest, who takes our duties and persons, and presents them, perfumed with the incense of his merits, to him. Away now with all unbelief, doubtings, or fears in our approach to him; admission to him, and hearing by him, is now certain unto the believer, Rom 5:1,2 Eph 2:18 3:12 1Jo 3:21,22 5:14,15 . For his throne, now the Father is propitiated by him, is from a throne of strict justice made a throne of grace, of which the propitiatory seat over the ark of the covenant in the holy of holiest, both in the tabernacle and temple, was a type. All the terror and dread of it is now done away by Christ. Thunderings, and lightnings, and voices, and the sound of a trumpet are now ceased; the still voice of pardon, peace, purging and saving sinners, proceeds from it; grace in reference to believers, sits in all its glory, and majesty, and power only, Rev 5:1,6,13 ; compare Heb 8:1 12:2 Eph 1:20 . Christ now takes us by the hand, brings us thither, and pleads by his own blood for us, so as we may approach to it with greatest confidence.
That we may obtain mercy, and find grace to help in time of need that we may actually partake of the fruits of Christ’ s purchase and intercession from the Father of mercy; pity suitable to our misery, pardon for our guilty souls, and relief for us under all our afflictions, Isa 63:7-9 , and all grace necessary for us at all times for a seasonable help, but especially in times of greatest need. It is most opportune, when most helpful: when infirmities, afflictions, temptations, and the snares of sin, beset us with grievous persecutions, then may we by prayer, through our High Priest, have recourse to this throne of grace for our suitable and sufficient supply, without which there is no holding fast our profession, or possibility of entrance into God’ s rest.
PBC: Heb 4:1 - -- Entering God’s Sabbath Rest Heb 4:1-13
Augustine, a fourth century bishop in North Africa, wrote in his Confessions, " O Lord, Thou hast made us fo...
Entering God’s Sabbath Rest Heb 4:1-13
Augustine, a fourth century bishop in North Africa, wrote in his Confessions, " O Lord, Thou hast made us for thyself, and our hearts are restless until they find their rest in Thee." Restlessness of heart! That’s the condition of man when he is out of touch and out of fellowship with his God. In a word, inner restlessness is the product of unbelief. Only God can satisfy the deepest needs of the soul; only He can fill the God-shaped vacuum of the heart. Though people attempt to achieve peace and contentment of soul by the relentless pursuit of wealth, pleasure, or leisure, such diversions only compound their inner frustration. Unbelief, the quest for satisfaction apart from God is the thief that steals our rest.
In Heb 4:1-16, the writer reminds his weary Christian brothers of one of the most important lessons in Jewish history- the forty year trek in the wilderness that ended in the demise of the multitude who had escaped from Egypt. Because they disbelieved God, all but Joshua and Caleb perished in the wilderness, prior to entering God’s promised rest in the land of Canaan.
Why did they fall in the wilderness? Because of unbelief. {Heb 3:19} They heard God’s word through Moses, but they failed to heed God’s word: " The word preached did not profit them, not being mixed with faith in them that heard it" .{Heb 4:2} They " hardened their hearts," resisting the message of God’s faithful servant Moses, and devoted themselves instead to the habit of complaining and murmuring about the difficulties to which they were subjected in the wilderness.
Because they persisted in this rebellious attitude, preoccupied with the past life in Egypt, embittered by present hardships, and uncommitted to the future God had chosen for them, God swore in His wrath, " They shall not enter into my rest."
What can we learn from this scenario about " unbelief?" We can learn that unbelief is a matter of distrusting the God who has proven himself faithful; it is a matter of disregarding His word. It is also an attitude that is preoccupied with the past, an attitude that looks longingly to the past, opting for personal safety instead of obedience to God. Unbelief may take the initial form of reluctance to trust God, a kind of " slowness of heart" that hesitates to take a risk. This is the kind of unbelief expressed by the father who cried out with tears, " Lord I believe; help thou my unbelief." {Mr 9:24}
This " reluctance" or hesitancy to believe, however, is not the kind of unbelief for which the Israelites were destroyed in the wilderness. Their problem was not reluctance, but rebellion. They refused to believe God in spite of evidence that merited their faith. Unbelief, in other words, is a deliberate refusal to submit to the God who has proven Himself trustworthy.
Why does the writer warn the Hebrew Christians about the danger of unbelief? In the pressure cooker of persecution, they were beginning to talk of going back to their former religion. The writer compares their situation, consequently, to the wilderness wanderings of their forefathers. Beware, he says, of the subtle tendency to begin to murmur and complain about your current trials. Beware of the attitude that begins to look backward instead of forward. The promised land, God’s Canaan of " spiritual rest," is ahead. Unbelief will rob you of the sabbath rest God has in store for your soul.
The word translated " rest" refers to the cessation of labor. It is the kind of rest God Himself enjoyed on the seventh day of creation. {Heb 4:4} It is the ultimate sabbath, the reprieve from internal struggles that plague and torment the soul, to which the weekly sabbaticals as well as the rest Joshua gave the Jews when he led them into Canaan’s land pointed. {Heb 4:8} It is a blessed acquiescence in the arms of the One who has said, " Come unto me all ye that labor and are heavy laden, and I will give you rest." {Mt 11:28} It is the quiet peace of a soul that has found solace in God that it could not find in self or in the world. This is a rest available to every believer, a rest of such inestimable value that Christians should " labor" to attain it, {Heb 4:11} and " fear" lest they should miss it. {Heb 4:1} Where there is hardness and unbelief in our hearts, our God, through His word, will reveal it. {Heb 4:12-13} Let us, then, learn from the failures of those in the wilderness. Let us tenaciously resist the hard heart of unbelief. Let us humble ourselves when his word is proclaimed and reverently " hear His voice." {Heb 4:7} And let us laboriously pursue the blessing of rest He has promised us. Until we adopt this attitude- until the thoughts and intents of our hearts are right before Him- our hearts will be restless.
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See Philpot: THE SWORD OF THE SPIRIT
PBC: Heb 4:14 - Come boldly then, Our Compassionate High Priest Heb 4:14-5:10
After terrifying us concerning God’s wrath upon the unbelieving, Luther said, the author of the Hebrews...
Our Compassionate High Priest Heb 4:14-5:10
After terrifying us concerning God’s wrath upon the unbelieving, Luther said, the author of the Hebrews now comforts and consoles us by reminding us of our compassionate High Priest. Further, in case the contemplation of the Son’s Superior Glory {Heb 1:1-14; 2:1-18; 3:1-19} should lead them to think that He is only severe, he reminds them that in Jesus they have a High Priest who can sympathize, yea, even empathize, with their infirmities.
Previously, in Heb 2:17-18, the writer alluded to the Superior Priesthood of Jesus Christ, a theme which dominates the major part of this epistle. By the words " Seeing then that we have a great high priest," {Heb 4:14} he now returns to a more comprehensive treatment of that theme.
Why does man need a priest? Why does he need someone to stand as an intermediary between him and God? Because the way of access into God’s holy presence has been blocked by man’s sin. The " flaming sword which turns every way to keep the way of the tree of life" {Ge 3:24} dramatizes the " No Access" message of God’s Law to sinful and corrupt humanity. In fact, only the high priest had the right to enter God’s presence in the Mosaic economy. Further, he could only enter once per year, on Yom Kippur, or the Day of Atonement.
The good news of the gospel is that we have such a High Priest. He is not just any " high priest," however, but a " Great High Priest." His is, in other words, the superlative Priesthood. His priestly office and work is superior to the Levitical or Aaronic priesthood of the Old Covenant, comparable instead to Melchisedek’s priesthood. {see Heb 5:6,10}
In what ways is Christ’s priesthood superior? In terms of the fact that his session in the Holy of Holies is not merely once per year, but perpetual {Heb 5:14} -" passed into the heavens." As the Aaronic High Priest passed through the veil into God’s presence, the Lord Jesus has passed into the Sanctum Sanctorium of God’s perpetual and immediate presence. Secondly, in the sense that he is " without sin." {Heb 4:15} The meaning is not merely that Jesus triumphed over temptation, but, in the words of A. T. Robertson, that there " was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome." Jesus could not sin, {Joh 14:30} for He had no sin nature. He was, in other words, impeccable.
Someone objects, " How then could He identify with us in our temptations?" Because he was tempted on a level superior to any man. Geoffrey Wilson says, " The sinner who capitulates [i.e. gives in] to the first solicitation to evil cannot claim to have felt the full power of temptation. It was otherwise with Jesus who experienced the anguish of temptation to an unimaginable degree, for his immaculate person was subjected to the continuous assaults of the Tempter- Thus, having suffered ‘being tempted, he is able to succour them that are tempted’."{Heb 2:18} In a word, Jesus had a human nature, but he did not have a sin nature.
Like the High Priest in the Old Testament, then, our Great High Priest can have " compassion on the ignorant and on them that are out of the way," not because He is also " compassed with infirmity," {Heb 5:2} but because he has experienced all of the infirmities of human nature (i.e. hunger, thirst, weariness, anxiety, sadness, lonliness, etc.). He knows what it is to suffer pain, rejection, ridicule, ostracization, and heartache. He knows what it is to hunger and thirst. He knows the problem of poverty and the terror of death. He can be touched with the feeling of our infirmities. {Heb 4:15}
" Come boldly then," says the author, " to the throne of grace." Through your Great High Priest, you now have ready access into the Holy of Holies, not now as a foreboding courtroom, but an inviting refuge for those in need of grace and mercy (i.e. compassion). {Heb 4:16}
Because we have such a Great High Priest, " let us hold fast our profession." {Heb 4:14} How’s that for encouragement!
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See Philpot: A COMPASSIONATE HIGH PRIEST AND A THRONE OF GRACE
Haydock: Heb 4:1 - Let us, therefore, fear Let us, therefore, fear, &c. St. Paul continues his exhortation to them, not to be like the incredulous Jews, and so to be excluded from the place o...
Let us, therefore, fear, &c. St. Paul continues his exhortation to them, not to be like the incredulous Jews, and so to be excluded from the place of eternal rest. (Witham)
Haydock: Heb 4:2 - To us....hath been declared, as well as to them To us....hath been declared, as well as to them. That is, as the riches of the country of Chanaan [Canaan], was told by Josue [Joshua] and Caleb to ...
To us....hath been declared, as well as to them. That is, as the riches of the country of Chanaan [Canaan], was told by Josue [Joshua] and Caleb to the people, but they would not believe them; so the happiness of the kingdom of heaven has been preached by us to you: but the word they heard (literally, the word of hearing ) did not profit them, not being mixed, or received with faith: let not this be your case. (Witham) ---
As the want of a firm faith was the cause of the punishment of the Israelites, of their privation of a promised inheritance, so Christians will be eternally excluded from the kingdom promised them, unless they steadily believe and obey the gospel of Jesus Christ. The reason who so few profit of the word, is because few take care to meditate on it, to digest it, and as it were, incorporate it with themselves by proper considerations.
Haydock: Heb 4:3 - The works....were finished // Let us hasten, therefore It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters ...
It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters into his rest after the accomplishment of his works, and shall we expect to enter before we accomplish what he has given us to do? Let us fear, but in hoping; let us hope, but in labouring. ---
The works....were finished. [1] This place is the same, and equally obscure in the Greek as in the Latin text. The apostle here examines what David, as a prophet, could mean, when he said of some: they shall not enter, or, if they shall enter into my rest. His argument is this: David could not prophesy of that rest, by which God, after he had created all things, (Genesis ii. 2.) is said to have rested the seventh day, when he had finished the works of creation. Nor could David speak of that other time of resting, which was promised and given to the Israelites, when, having conquered all their enemies, they were introduced by Jesus, or Josue [Joshua], into the promised land of Chanaan [Canaan]; for these two rests were passed long before his prophesy: therefore David must speak of some rest that was to come afterwards, when he said: To-day, if you shall hear his voice, harden not your hearts, &c. Therefore it must needs follow that some day of rest, some sabbatism, as he calls it, after his time, must remain for the people of God, that should not harden their hearts: and from hence he concludes that David had in view that eternal rest of happiness which the Messias was to obtain for us, a rest without end in the kingdom of heaven. ---
Let us hasten, therefore, or as it is in the Greek, let us make it our endeavour, to gain that place of rest, by our persevering in faith and good works, and take heed not to be excluded with the unbelievers. (Witham)
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[BIBLIOGRAPHY]
Operibus ab institutione mundi perfectis, Greek: kai toi ton ergon apo kataboles kosmou genethenton.
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Haydock: Heb 4:12 - For the word of God is living For the word of God is living, &c. Some understand by the word of God, the eternal word, or Son of God: (to whom may apply all in the 12th and 13t...
For the word of God is living, &c. Some understand by the word of God, the eternal word, or Son of God: (to whom may apply all in the 12th and 13th verses) but others rather expound it of the words, promises, and menaces of God, either foretold by the prophets, or preached by the apostles. (Witham) ---
All this language is metaphorical, but perfectly well understood by the Jews. In their sacrifices, the Levites made use of a two-edged knife to separate from the victim what was for God, what was for the priests, and what was for the people. Thus in sacrificing sinners to the justice of God, Jesus Christ, like a two-edged knife, will separate what is for God, and what is for man; i.e. whatever is good or evil in the whole of man's conduct.
Haydock: Heb 4:13 - In his sight In his sight, or to the eyes, must signify in the sight of God. (Witham) ---
If the word of God in Jesus Christ be so terrible, what will Jesus Ch...
In his sight, or to the eyes, must signify in the sight of God. (Witham) ---
If the word of God in Jesus Christ be so terrible, what will Jesus Christ be himself, when he comes to judge us according to the severity of his justice?
Haydock: Heb 4:14 - Having, therefore Having, therefore, as I told you before, a great high priest, Christ, who ascended into heaven, who can compassionate our infirmities, let us with ...
Having, therefore, as I told you before, a great high priest, Christ, who ascended into heaven, who can compassionate our infirmities, let us with a firm confidence approach the throne of grace, by faith, hope, charity, and good works. (Witham)
Haydock: Heb 4:16 - -- Le us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated a...
Le us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another. For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God's mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, that the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone. (Bristow)
Gill: Heb 4:1 - Let us therefore fear // lest a promise being left us of entering into his rest // any of you should seem to come short of it Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God...
Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God; but with a cautious fear, a godly jealousy, a careful circumspection, and watchfulness:
lest a promise being left us of entering into his rest; not the land of Canaan, the type of heaven, but rather heaven itself, the ultimate glory: there is a rest of the body in the grave, from work, service, and labour, and from distempers and diseases, where it rests under the guardianship of the Spirit, until the resurrection morn; and there is a rest of the soul before the resurrection, in the arms of Christ, with whom it immediately is, upon its departure from the body; and there is a rest both of soul and body after the resurrection, from sin, from afflictions, from Satan's temptations, from unbelief, doubts, and fears, and from all enemies: and this may be called the rest of God, because he is the author and giver of it; and it will lie much in communion with him; and besides, heaven is the place of God's rest, Isa 66:1 and the possession and enjoyment of the heavenly glory is often signified by an entering into it: and there is a promise of this, which is left in Christ's hands, and shall never fail; though some who have hoped for it may come short of it, or at least seem to do so: but rather a rest under the Gospel dispensation is here intended, since it is a rest believers enter into now, Heb 4:3 and since the Gospel church is represented as a state of peace and rest, Isa 11:6 and which lies in a more clear and comfortable application of the blood and righteousness of Christ to the saints; in a freedom from a spirit of bondage to fear, and from the yoke of carnal ordinances, and in the enjoyment of Gospel privileges and ordinances; and this is God's rest, which he has provided for New Testament saints, and into which they enter by faith, and a profession of it; and the Gospel is the promise or declaration which was left among these Hebrews, and in the world, to encourage them so to do: lest
any of you should seem to come short of it; either of the promise, or the rest promised; which if understood of the heavenly glory, the sense is, that though true believers shall not come short of that, yet they may "seem" to others to do so; and therefore should be careful of their lives and conversations, that they might not seem to come short; and this they should do, for the glory of God, the honour of Christ and his Gospel, and the good of others; but if the rest, and the promise of it, intend the Gospel and its dispensation, the meaning is, that saints should be concerned so to behave, that they might not seem to fail of the doctrine of the grace of God, and to be disappointed of that rest and peace promised in it. One of Stephens's copies read, lest "any of us"; which seems most agreeable both to what goes before, and follows.
Gill: Heb 4:2 - For unto us was the Gospel preached // as well as unto them // but the word preached did not profit them // not being mixed with faith in them that heard it For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, whe...
For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, when men preach not themselves, nor read lectures of morality, nor mix law and Gospel together, nor make justification and salvation to be by works, nor set persons to make their peace with God, or get an interest in Christ; but when they preach Christ and salvation alone by him; and so it was preached to the Hebrews, and that more fully, and with more clearness, power, and success than formerly; and which is a privilege and blessing; and is sometimes blessed for the conviction of sinners, for regeneration, for the implanting of faith, and the comfort of believers. The words may be rendered, we were evangelized; as such may be said to be, who have a spirit of liberty, in opposition to a spirit of bondage; who live by faith on Christ alone; who derive their peace and comfort, not from their works, but from him; whose repentance and obedience are influenced by the love of God; and who desire to perform all duties aright, and depend on none: now though this was true of the apostle and others, yet is not the sense here, because of what follows,
as well as unto them, or "even as they"; for though the Gospel was preached to the Israelites in the wilderness, in the ministry of Moses, and by types and sacrifices; yet they were not evangelized by it, or cast into a Gospel mould, or brought into a Gospel spirit: however, it was preached unto them; which shows the antiquity of it; the sameness of the method of salvation in all ages; the necessity of salvation by Christ, and the unity of Christ's church under different dispensations:
but the word preached did not profit them; that is, the Gospel, which is here called the word of hearing, as it may be rendered; because it is and may be heard; and there is a necessity of hearing, in order to faith in Christ: the word signifies a rumour, or report: the Gospel is a report of Christ, his person and offices; of his great love to sinners, and of what he has done for them; but though it is a word of hearing, a report made, and the word preached, yet to some it is unprofitable; it has no good effect upon them; yea, it is the savour of death unto death to them, and the aggravation of condemnation; and the reason of the inefficacy and unprofitableness of the word to the Israelites was, its
not being mixed with faith in them that heard it; the Gospel is as food, and faith is the hand that receives it, and takes it, and tastes of it, and eats it, and concocts and digests it; and when this is the case, it is profitable and nourishing; but when it is otherwise, it is not. The Alexandrian copy, the Complutensian edition, and five of Beza's ancient copies, and as many of Stephens's, with others, read, "they were not mixed" referring it not to the word, but to persons; and so read the Arabic and Ethiopic versions: and the sense is, that the generality of the Israelites did not join themselves in faith, in believing in God, to Caleb and Joshua; who hearkened to the Lord, and received and obeyed his word; and so the word became useless to them: there ought to be an union or conjunction of the saints, and the bond of this union is love; and the thing in which they unite is faith, believing in Christ, and the doctrine of faith, which is but one; and though the word may be profitable to others who are not in the communion of the saints; yet forsaking the assembly of the saints, and not constantly attending with them, or not mixing with them continually in public worship, is one reason of the unprofitable hearing of the word when it is preached to them.
Gill: Heb 4:3 - For we which have believed do enter into rest // as he said, as I have sworn in wrath, if they shall enter into my rest // although the works were finished from the foundation of the world For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present...
For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labour for life, and salvation by works, and lies in an enjoyment of much inward peace of soul, notwithstanding the world's troubles and Satan's temptations; and such who believe the word or Gospel preached, and Christ in it, not with a general and historical high, or only in profession, but with the heart, and in truth, these enjoy this rest; they are kept in perfect peace, and have much spiritual ease and comfort: this character distinguishes them from the unbelieving Israelites of old, and from present hypocrites and formal professors:
as he said, as I have sworn in wrath, if they shall enter into my rest; the words are in Psa 95:11, and are before cited in Heb 3:11; see Gill on Heb 3:11, they entered not in because of unbelief; none but believers enter into spiritual rest. The apostle applies this proof to his design, by removing all other rests, and particularly by showing that does not mean God's rest from the works of creation:
although the works were finished from the foundation of the world; that is, though the works of creation, that God designed to make, were finished and perfected within the first six days of the world, and then God rested, or ceased to work in a creative way; yet this is not the rest designed in the passage of Scripture cited, nor is it that rest which believers enter into.
Gill: Heb 4:4 - For he spake in a certain place // of the seventh day on this wise // and God did rest the seventh day from all his works For he spake in a certain place,.... Gen 2:2 that is, Moses, the penman of that book spoke, or God by him:
of the seventh day on this wise; of the ...
For he spake in a certain place,.... Gen 2:2 that is, Moses, the penman of that book spoke, or God by him:
of the seventh day on this wise; of the seventh day of the world, or from the creation of the heavens and the earth:
and God did rest the seventh day from all his works: of creation, but not of providence; for in them he works hitherto; nor does this rest suppose labour with fatigue and weariness, and ease and refreshment from it; only cessation from working in a creative way, and the utmost delight, complacency and satisfaction in what he had done. The Alexandrian copy leaves out the phrase, "the seventh day".
Gill: Heb 4:5 - And in this place again // if they shall enter into my rest And in this place again,.... In Psa 95:11 he speaks again of another rest distinct from that on the seventh day; which, and not the latter, is what be...
And in this place again,.... In Psa 95:11 he speaks again of another rest distinct from that on the seventh day; which, and not the latter, is what believers under the Gospel dispensation enter into:
if they shall enter into my rest: that is, unbelievers shall not enter into it; as the unbelieving Israelites did not enter into the typical rest, so neither shall any unbeliever enter into the Gospel rest, the antitype of the former.
Gill: Heb 4:6 - Seeing therefore it remaineth // that some must enter therein // they to whom it was first preached Seeing therefore it remaineth,.... It follows by just consequence,
that some must enter therein; for God's swearing concerning some, that they shou...
Seeing therefore it remaineth,.... It follows by just consequence,
that some must enter therein; for God's swearing concerning some, that they should not enter into his rest, supposes that others should: and
they to whom it was first preached; to whom the Gospel was first preached, namely, the Israelites in the wilderness: entered not in because of unbelief; See Heb 3:19.
Gill: Heb 4:7 - Again he limiteth a certain day // saying in David // today, after so long a time // as it is said // today if you will hear his voice, harden not your hearts Again he limiteth a certain day,.... Since the seventh day of the creation was a day of rest which God entered into, and not man; and since the land o...
Again he limiteth a certain day,.... Since the seventh day of the creation was a day of rest which God entered into, and not man; and since the land of Canaan was a typical rest, which the unbelieving Israelites did not enter into, because of unbelief; and yet there must be persons, and there must be a time for them to enter into the true rest which God has left a promise of; therefore he has limited, fixed, and appointed a certain day, the Gospel dispensation, for believers to enter into it:
saying in David; or by David, who was the penman of the 95th psalm, as may be learned from hence; and this is agreeably to, and confirms a rule which the Jews give, that those psalms which are without a title were written by David g; the Spirit of God spake in him and by him, and plainly pointed out another day of rest from the above mentioned:
today, after so long a time; as two thousand five hundred years from the first seventh day to the time of Moses, and five hundred years from the times of Moses and Joshua, to his:
as it is said; the Alexandrian copy reads, "as it is before said", or, "above said", as the Vulgate Latin, and Syriac versions; that is, in Psa 95:7 before cited, Heb 3:7
today if you will hear his voice, harden not your hearts; See Gill on Heb 3:7, Heb 3:8.
Gill: Heb 4:8 - For if Jesus had given them rest // then would he not afterward have spoken of another day For if Jesus had given them rest,.... That is, Joshua; for Hosheah, Joshua, and Jesus, are one and the same name; or Jesus himself, as two of Stephens...
For if Jesus had given them rest,.... That is, Joshua; for Hosheah, Joshua, and Jesus, are one and the same name; or Jesus himself, as two of Stephens's copies read; and so Joshua is called Jesus by the Septuagint interpreters on Exo 17:10 and other places where he is mentioned; and also, by Josephus h, and Philo i the Jew. The Syriac version, lest any should mistake this for Jesus Christ, adds, "the son of Nun": who is certainly the person designed, as the apostle's reasoning shows; who was an eminent type of Jesus Christ: there is an agreement in their names, both signify a saviour, Joshua was a temporal saviour, Christ a spiritual one; and in their office they were both servants; and in their qualifications for their office, such as wisdom, courage, faithfulness, and integrity. Joshua was a type of Christ in many actions of his life; in the miracles he wrought, or were wrought for him; in the battles he fought, and the victories he obtained; in saving Rahab and her family; in receiving the Gibeonites, who came submissively to him; and in leading the children of Israel into Canaan's land, which he divided to them by lot: but though he brought them into a land of rest, into the typical rest, where they had rest for a while from their temporal enemies, yet he did not give them the true spiritual rest: had he,
then would he not afterward have spoken of another day; that is, God, in David's time, and by him, would not have so long after appointed another day of rest; meaning, not any particular day of the week, but the whole Gospel dispensation, in the times of the Messiah; wherefore the apostle concludes as follows.
Gill: Heb 4:9 - -- Ver. 9 There remaineth therefore a rest for the people of God.] Not all mankind; nor the people of the Jews only; rather the people of God, both Jews ...
Ver. 9 There remaineth therefore a rest for the people of God.] Not all mankind; nor the people of the Jews only; rather the people of God, both Jews and Gentiles, under the New Testament; the people whom God has loved with a special love, has chose in Christ, and given to him, with whom he has made a covenant in him, and whom Christ saves from their sins, and calls by his grace; and the rest which remains for them is not a new sabbath day, but a sabbatism: and this does not so mush design eternal rest in heaven; though the Jews often call that a sabbath; the 92nd psalm they say is a psalm for the time to come, tbv wlkv, "which is all sabbath," and the rest of eternal life k: but rather this intends the spiritual rest believers have in Christ under the Gospel dispensation, which they now enter into, and of which the apostle had been treating; and as for the word "remaineth," this does not denote the futurity of it, but the apostle’s inference or consequence from what he had said; and the sense is, it remains therefore, and is a certain fact, a clear consequence from what has been observed, that there is another rest distinct from God’s rest on the seventh day, and from the rest in the land of Canaan; which were both typical ones of the present rest the saints now enjoy: so the Jews call the world to come the times of the Messiah, lwdgh tbv, "the great sabbath" l.
Gill: Heb 4:10 - For he that is entered into his rest // he also hath ceased from his own works, as God did from his For he that is entered into his rest, &c. This is to be understood not of believers, nor of their entrance into the Gospel rest, or into eternal rest,...
For he that is entered into his rest, &c. This is to be understood not of believers, nor of their entrance into the Gospel rest, or into eternal rest, but of the Lord Jesus Christ; for a single person is only spoken of, and not many, as in Heb 4:3 and the rest entered into is his own, which cannot be said of any other; and besides, a comparison is run between his entrance into rest, and ceasing from his works, and God's resting the seventh day, and ceasing from his, which can only agree with him; and besides, Christ is immediately spoken of, and at large described in Heb 4:12. Now he entered into his rest, not when he was laid in the grave, but when he rose from the dead, and ascended into heaven, and sat down at the right hand of God, as having done his work; and this is the ground and foundation of the saints' rest under the Gospel dispensation; for these words are a reason of the former, as appears by the causal particle "for": and now being at rest,
he also hath ceased from his own works, as God did from his; Christ had works to do, as preaching the Gospel, performing miracles, and obtaining the redemption and salvation of his people: these were given him to do, and he undertook them, and he has finished them; and so ceases from them, as never to repeat them more; they being done effectually, stand in no need of it; and so as to take delight and complacency in them; the pleasure of the Lord prospering in, his hand, the effects of his labour answering his designs; just as God ceased from the works of creation, when he had finished them.
Gill: Heb 4:11 - Let us labour therefore to enter into that rest // lest any man fall after the same example of unbelief Let us labour therefore to enter into that rest,.... Not eternal rest; this is not to be entered into now; nor is an entrance into it to be obtained b...
Let us labour therefore to enter into that rest,.... Not eternal rest; this is not to be entered into now; nor is an entrance into it to be obtained by labour; salvation is not by works; eternal life is a free gift; good works do not go before to prepare heaven for the saints, but follow after: nor is the saints' entrance into it a precarious thing; God has promised it, and provided it for his people; Christ is in the possession of it, and is preparing it for them; and the Spirit of God is working them up for the self same thing, and Christ will give them an abundant entrance into it: but the Gospel rest is here meant, that rest which believers now enter into, and is at this present time for them, Heb 4:3 and though true believers are entered into it, yet their rest, peace, and joy in Christ, is not full; they enter by degrees into it, and by believing enjoy more of it: and this is to be laboured for by prayer, hearing the word, and attendance on ordinances; and this requires strength, diligence, and industry; and supposes difficulties and discouragements, through the corruptions of the heart, and the temptations of Satan; and this is designed to quicken and awaken a godly jealousy in God's people, over themselves:
lest any man fall after the same example of unbelief; into the sin of unbelief, and into punishment through it, as the Israelites did; who sinning, their carcasses fell in the wilderness, and they entered not into God's rest, as he swore they should not: true believers may fall into sin, and from a degree of the exercise of grace, and of the steadfastness of the Gospel; but they cannot finally and totally fall away, because they are kept by the power of God; yet they may so fall, as to come short, or at least seem to come short of enjoying the rest and peace of the Gospel state: external professors may fall from the Gospel, and the religion they have professed, and come short of the glory they expected; and fall into just and deserved punishment, in like manner as the unbelieving Israelites did.
Gill: Heb 4:12 - For the word of God is quick and powerful // quick // and sharper than any twoedged sword // Piercing even to the dividing asunder soul and spirit, and of the joints and marrow // and is a discerner of the thoughts and intents of the heart For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of ...
For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is
quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession:
and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews m; and Philo the Jew speaks of the flaming sword of the Logos n.
Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him
and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
Gill: Heb 4:13 - Neither is there any creature that is not manifest in his sight // but all things are naked and opened unto the eyes of him with whom we have to do Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or...
Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so
but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered "opened" is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and
Gill: Heb 4:14 - Seeing then that we have a great high priest // that is passed into the heavens // Jesus, the Son of God // let us hold fast our profession Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is ca...
Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew t. This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession:
that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows,
Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore,
let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us.
Gill: Heb 4:15 - For we have not an high priest // which cannot be touched with the feeling of our infirmities // but was in all points tempted like as we are // yet without sin For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one:
which cannot be touched with...
For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one:
which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints:
but was in all points tempted like as we are: of the temptations of Christ, and of the saints; see Gill on Heb 2:18.
yet without sin; there was no sin in his nature; though he was encompassed about with infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his temptations; though he was solicited to sin by Satan, yet he could find none in him to work upon; nor could he draw him into the commission of any sin.
Gill: Heb 4:16 - Let us therefore come boldly to the throne of grace // that we may obtain mercy // And find grace to help in time of need Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the merc...
Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the mercy seat, to which there seems to be an allusion; and coming to him as a priest upon his throne is very proper: to him saints come for pardon and cleansing, and for a justifying righteousness, for the acceptance of their persons, and the presentation of their services, and for every supply of grace; and to him they may come "boldly", since he stands in the relations of a Father, husband, and brother, and from him they may expect receive mercy, since it is kept for him, and with him, and is only dispensed through him; and in him they may hope to find grace, since all fulness of it dwells in him; and help in every time of need, since their help is laid on him. Or else to God the Father, since Christ, the high priest, is the way of access to God, and it is by him the saints come unto the Father; who is represented as on a "throne", to show his majesty, and to command reverence; and as on a "throne of grace", to encourage distressed souls to come unto him; and to express his sovereignty in the distribution of his grace: and this coming to him is a sacerdotal act, for every believer is a priest; and is not local, but spiritual, and with the heart, and by faith; and chiefly regards the duty of prayer, and a drawing nigh to God in that ordinance with spiritual sacrifices to offer unto him: and this may be done "boldly"; or "with freedom of speech"; speaking out plainly all that is in the heart, using an holy courage and intrepidity of mind, free from servile fear, and a bashful spirit; all which requires an heart sprinkled from an evil conscience, faith, in the person, blood, and righteousness of Christ, a view of God, as a God of peace, grace, and mercy, and a holy confidence of being heard by him; and such a spirit and behaviour at the throne of grace are very consistent with reverence of the divine Majesty, with submission to his will, and with that humility which becomes saints. The Jews often speak of
"let my prayer come before the throne of thy glory, and let my cry come before
The end of coming hither is,
that we may obtain mercy; the sure mercies of David, the blessings of the everlasting covenant; particularly pardoning mercy, and the fresh application of it, and every other blessing of grace that is needful: and there is reason to expect it, since there is mercy with God; and it is with Christ, as the head of the covenant; and it is ready for those that ask it; and it has been obtained by many, and is everlasting.
And find grace to help in time of need; the Syriac version renders it, "in time of affliction"; which is a time of need, as every time of distress is, whether from the immediate hand of God, or through the persecutions of men, or the temptations of Satan: and help at such times may be expected; since not only God is able to help, but he has promised it; and he has laid help on Christ; and gives it seasonably, and at the best time; and it springs from grace, yea, it is grace that does help; by which may be meant, the discoveries of God's love, and the supplies of grace from Christ: which may be hoped for, seeing God is the God of all grace; and he is seated on a throne of grace; and all fulness of grace dwells in Christ: to find grace often, signifies to find favour with God, to be accepted by him, as well as to receive grace from him.