— both gifts and sacrifices for sins: ] Burnt offerings, which are by men given to God, and so spent by the priest wholly in God’s service; and sin offerings, such as Lev. iv. 8. Dr. Hammond. “Gifts,” or free-will offerings, as distinguished from “sacrifices for sins,” were expressions of gratitude to God for His goodness in the common dispensations of His providence. Dr. Macknight.

Hebrews 4:2

2. For unto us was the gospel preached, &c.] We have now the glad tidings and Gospel promise of a future rest, as they also had in types; their rest in Canaan being a type of their future rest with God in the heavenly Canaan. Dr. Whitby.

The “Gospel” signifies a message from God for the salvation of man; and as such was delivered at sundry times by Moses and the Prophets. If the word preached did not profit some, “not being mixed with faith in them that heard it,” this is no argument against the sense or sufficiency of the word itself: it only shews us, that in all ages of the world some there have been, and will be, who, being carnally minded and wholly attached to this world, are destitute of that principle, which the Scripture calls by the name of “faith;” and which, as an universal test to the servants of God, is the same yesterday, to-day, and for ever. Jones of Nayland.

Hebrews 4:3

3. For we which have believed] Or, we who are believers. Dr. Wells.

— as he said, As I have sworn in my wrath, if they shall enter into my rest.] That is, “they shall not enter into My rest,” chap. iii. 11. The Greek phrase in each place is the same, and is here literally rendered, “if they shall enter:” meaning, Let Me not be God, or, Let Me not be true, if they enter. This form of swearing is very frequent in the Old Testament, as, according to the original phrases, in Deut. i. 35; Ps. xcv. 11; 1 Sam. iii. 14; Ps. lxxxix. 35; cxxxii. 1—4. So also in Mark viii. 12. Dr. Whitby.

The Apostle’s argument is to this purpose: Seeing men are by the oath of God excluded from God’s rest on account of unbelief, this implies that those who believe shall enter into His rest. Dr. Macknight.

— although the works were finished from the foundation of the world.] God’s swearing that the rebellious Israelites in the wilderness should not enter into His rest, notwithstanding the works of creation were finished and the seventh day was instituted from the beginning, is mentioned in this place, to shew that the rest, from which the Israelites were excluded, was not the seventh-day rest, which they were then enjoying, but a future rest, into which they might have entered by believing and obeying God. Dr. Macknight.

The rest of Christians is attained by faith. Anno DOMINI 64.

Hebrews 4:6

6. Seeing therefore it remaineth that some must enter therein.] For the clearer understanding of this passage it must be observed, that there is a threefold rest spoken of in Scripture, all which are called “His,” that is, God’s rest; being all of His appointing and providing: namely, 1st, The rest of the sabbath-day, in remembrance of God’s resting from the work of creation: 2dly, the typical rest in the land of Canaan: 3dly, An eternal rest with God in heaven, of which the sabbath and the Israelites’ rest in Canaan were a type and a figure. The Apostle’s design is to prove, that the rest, which God principally intends for His people, is this last rest. Burkitt.

The general scope and connexion of verses 3-6, may be thus briefly given. For that there is such a future and eternal state of rest and happiness reserved for God’s faithful servants, beside, and far exceeding, that of the Jewish Canaan, is plain, by comparing the several passages of Scripture where that phrase of the rest of God is mentioned. When God had finished the works of the creation, He is said to have “rested from His work.” And when the Psalmist, Pa. xcv. mentions the entrance into “God’s rest,” it is indeed, so far as it refers to the Jews in the wilderness, meant of their entering into the land of Canaan, as a rest from their travels in the wilderness; but as it relates to the Jews of his own time, to whom David spoke them, it must have a higher meaning than the rest of Canaan, which those murmurers lost by infidelity. Pyle.

Hebrews 4:7

7-9. (Again, he limiteth a certain day, &c.] For, as that exhortation of David, “not to harden their hearts,” was directed to the people then living, who had for a long time been possessed of the land of Canaan, into which Joshua brought their forefathers; the “rest of God” proposed to them could not be that, but must signify a future state of heavenly happiness; the same that the Gospel promiseth to us Christians. Pyle.

Hebrews 4:8

8.-Jesus] The Greek translation of the Hebrew word Joshua. See the margin. It would have been more proper, and at the same time more intelligible to ordinary readers, if in our translation the Hebrew name Joshua had been preserved. And the same may be remarked concerning other Greek names of persons, such as Noe, Matt. xxiv. 37; Jephthae, Gedeon, and others, Heb. xi, which are given instead of the Hebrew names, Noah, Jephthah, Gideon, &c. Dr. Wells.

Hebrews 4:9

9. There remaineth therefore a rest to the people of God.] The Apostle having established this conclusion by just reasoning on the sayings of the Holy Ghost, entered by the mouth of David, the state of the Israelites under the Mosaick dispensation is misrepresented by those, who affirm that the Jews had no knowledge of the immortality of the soul, nor of future retributions, given them in the writings of Moses. They had both discovered to

Hebrews 4:10

10. For he that is entered into his rest, &c.] Nor indeed could the happiness and reward of a true servant of God be properly compared to “God’s rest from all His work,” unless it be a final and complete deliverance from all the labours and troubles of this life. Pyle.

Hebrews 4:12

12. For the word of God is quick, &c.] Commentators are divided as to the sense of the expression, “the word of God,” in this place. Some understand it of “the word preached,” or “heard,” ver. 2: others, of our Saviour Himself, styled by St. John “the Word,” John i. 1; agreeably to the personal properties ascribed to it in the latter part of this verse, as also to the description given of our Saviour, Rev. i. 16, &c. Dr. Wells. The following paraphrase comprises both significations: And consider how exquisitely wise, all-knowing, and terribly powerful this Jesus the Son and Word of God is: that there is no way to conceal your cowardice and hypocrisy from Him, the searcher of hearts, who is both your Saviour and your Judge. Consider also what a powerful and effectual thing the word of God is, namely, His promises and threatenings, when duly believed, and attended to, in the minds of men. Pyle.

• piercing even to the dividing asunder of soul and spirit, &c.] Piercing, not into the body, but into the mind, even to the separating between soul and spirit, shewing which of the passions are animal and which spiritual; and to the separating of the joints also and marrow, laying open the most concealed parts of the animal constitution. The Apostle proceeds upon the supposition that man consists of three parts: a body; a sensitive soul, which he hath in common with the

The power of God’s word. The honour of Christ’s priesthood.

AUTO DOMINI 64. spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Hebrews 4:14

14. Seeing then that we have a great high priest, &c.] As, by the ministry of the high priest, the Israelites were qualified for the worship of the tabernacle, so likewise, through the offering made by Jesus Christ, we obtain permission to approach the presence of God, and to serve Him with acceptance. St. Paul assures us, that through Christ “we have access unto the Father,” Eph. ii. 18; and again, that in Him “we have boldness and access with confidence,” Eph. iii. 12: and in this Epistle to the Hebrews the consideration, that “we have a great High Priest that is passed into the heavens, Jesus the Son of God,” is held out as an encouragement to us to “come boldly unto the throne of grace.” And again, in the tenth chapter, the Apostle, at the conclusion of his discourse upon the priesthood of Christ and the benefits which we derive from it, exhorts us to “draw near with a true heart in full assurance of faith,” chap. x. 22. From all which it is manifest, that Jesus Christ is to us under the Gospel, what the high priest was to the Israelites of old. By His office and ministry in the heavenly tabernacle He sanctifieth and consecrates the whole Christian church, and hath obtained for all the members of it the glorious privilege of access to God. Veyse.

Chap. V. The Apostle asserts the dignity and excellency of Christ’s priesthood above the Levitical: proves the efficacy of it from our Saviour’s resurrection and glorification: and compares it to that of Melchisedek. He then notices the wisdom and advantages of the sufferings of the Son of God; and complains of the small progress of the Jewish Christians. Pyle.

Ver. 1. For every high priest &c.] In order to shew that Christ is our High Priest, and as such worketh deliverance for us, the Apostle enlarges a little, by comparing the chief things observable in an Aaronical priest

CHAP. V.