Hebrews 4

1. The Apostle proceeds in the exhortation unto obedience of the Gospel, and warns them by foregoing example of the Israelites, who because of their unbelief, entered not into the rest of God. 4. Proveth that the place in the 95. Psalm cannot be understood of the rest of the seventh day. 6. Nor of the rest in the land of Canaan. 9. But of another rest which was signified by the foregoing. 12. Strengthens his exhortation by a description of the piercing force of Gods word. 13. And of Christ’s omniscience. 14. And forasmuch as Christ is the son of God, and a great and faithful high Priest. 16. Therefore he exhorts them that with firm confidence they should betake themselves to him for refuge.

1. Let us therefore fear, [That is, with carefulness observe it, See Philippians 2:12. which is not repugnant to a firm confidence in Christ, as appears ver. 16] lest at any time the promise of entering into his rest being left behind, [that is, being yet left remaining unto us. Others take the word leave behind for forsake or not take heed to: but the first Translation agrees as well with the following verse] any of you should seem to have fallen short behind, [that is, not to have come to the end or goal which was set before him: a similitude taken from the Israelites in the wilderness, who had indeed left Egypt to travel towards the land Canaan, but were hindered by their unbelief that they came not thereunto. Or to be repelled from it, that we must go without it.]

2. For unto us also was the Gospel published, even as unto them, [Namely, in the times of Moses and David, of whom he had spoken before. From whence it appears that salvation was imparted to no man in the old Testament, but by the doctrine of the Gospel. See also John 8:56. Acts 15:10, 11. Heb. 11.] but the word of preaching, [Gr. Of hearing, i.e. of preaching whereby the hearing of the word cometh, as Isaiah 53:1. Romans 10:16.] brought them no profit, seeing it was not mixed with faith [that is, joined, accompanied, as things which men mix are joined one with another] in them which heard it.

3. For we that believe have entrance into the rest, [Namely, whereof David speaketh Psal. 95. and the Apostle afterwards ver. 9. 10.] even as he said, [namely, not in express terms, but by a necessary consequence. For if God swears that unbelievers shall not enter into God’s rest, then on the contrary he promiseth that believers shall enter in] So then I swear in my wrath, if they shall enter into my rest: [See before chapter 3. 11.] Although [Or, whereas, notwithstanding : and the Apostle would thereby prove, that elsewhere in the scripture a two-fold rest is indeed spoken of, namely of the Sabbath day, and of the land of Canaan, but that David in the 95. Psa. Speaks not properly of either of these two, but of another rest which was signified by these two, and stood yet open to believers. The reason whereby the Apostle proves that is, because God’s rest on the Sabbath after the creation of all things was so long, namely about three thousand years past, and that the Israelites long before, namely about four hundred years, were by Joshua brought into the rest whereunto believers were yet daily invited, as he proves by the word to day, and which therefore was yet reserved and kept open of them, as he concludes in the 9. vers.] (his) works were accomplished [Gr. Were made or done. For in six days God created heaven and earth, and rested from it on the seventh day] from the foundation of the world.

4. For he spoke somewhere [Namely, Genesis 2:2. Exodus 20:11.] of the seventh day God rested [that is, ceased from producing new sorts of creatures. For God is not wearied nor tired, Isaiah 40:28. therefore he needs no such rest against it] from all his works [namely, which he had purposed to create. For from the preservation of all things, and restitution of that which decayeth therein, God never resteth, Psal. 104. 13. & c. John 5:17. Acts 17:25. & c.]

5. And in this (place) again, [Namely, the 95. Psalm, which is spoken of in that which goes before] if they shall enter into my rest.

6. Seeing then it remaineth [Namely, by a necessary consequence, as is noted on the third verse,] that some do enter into that (rest) and they to whom the Gospel was first published, [namely, by Moses in the wilderness, as is noted on the second verse] entered not in by reason of disobedience:

7. He setteth again a certain day, [Namely, God the Holy Ghost, as is expressed, chapter 3. 7.] (namely) today, saying by David [Gr. In David: i.e. in the Psalms of David, or by David, as this word in is also taken, Romans 9:25.] so long time after [namely, that the Israelites were delivered out of Egypt, and come into the land of Canaan] (like as it is said) Today if ye hear his voice, harden not your hearts.

8. For if Jesus [That is, Joshua the son of Nun, who brought the children of Israel into the land of Canaan was also a place of rest for the Israelites, yet their chief good consisted not in it, but it was only a shadow of this last and spiritual rest, and therefore they must also give diligence by faith to come thereunto] he had not afterward spoken of another day.

9. There remaineth therefore a rest [Gr. Sabbatism, i.e. rest, namely, besides the rest of the land of Canaan, and of the Seventh day, which is Spiritual and eternal rest, which is signified hereby, and which he describes in the following verse] for the people of God: [that is, for true believers, which are the true Israelites and children of the promise.]

10. For he [By the word he is understood every one of the faithful, who are said to enter into God’s rest, when they here rest from the fulfilling of the works of the flesh, and hereafter shall fully rest from all their labour, Revelation 14:13. of which rest the Sabbath is here also considered as a Sacramental sign and figure] that is entered into his rest, he himself also hath rested from his works, even as God did from his own.

11. Let us then give diligence to enter into that rest, [Namely, by a Steadfast faith, as the following words import] lest any man fall in that same example [That is, be an example of disobedience, as our Fathers were in the wilderness. Others take the word fall for perish] of unbelief. [or disobedience.]

12. For the word of God [Some understand this of Christ, who is called the word of God, John 1:1. Revelation 19:13. and the whole description which followeth also agrees well therewith. But seeing Paul in his other writings doth not call the person of Christ by this name, it may here be more fitly taken for the word of the Gospel, the power whereof is elsewhere also described. See Romans 1:16. 2 Cor. 3. 8, 9. 1 Pet. 1. 23, 25] is lively and powerful, [namely, by the operation of the holy Ghost, who thereby manifests this life and power in our hearts] and sharper than any two edged sword [Gr above every two edged sword that hath two mouths and bites or cuts on two sides as sharp sword is said to go forth of Christ mouth Revelations 19.15 see also Isaiah 11:4 and Ephesians 6:17 whereby by a similitude is given to understand that by Gods words on one side breaks the heart by conviction of sins and punishments which man hath deserved and on the other sides purifieth the heart and kills sinful lusts that we may live from henceforward unto Christ see the example Acts 2:37,38] and goeth through unto the dividing of the soul and of the spirit [that is unto most inward motions of the will and of the understanding of man see also 1Thessalonians 5.23] and of the joints and of the marrow that is of that which seems there to be most secret in man as are the marrow and the joining together of the members ] and is a judger of thoughts and of the reasoning of the heart because men being informed and admonished by Gods words excused or accuseth himself before Gods judge and therefore humbles himself before God or else is encouraged to the throne of his grace see 1 Corinthians 14:24,25]

13. and there is no creature invisible before him [namely God verse 12 with whom we have to do as the same member exprest so then here he ariseth from the word of God unto God himself who is a knower and judger of all and it is a new reason why we must give good heed to his word seeing this word hath such power over our souls from him that knoweth and judgeth all things]but all things are necked and opened [the Greek word signifieth to open the neck or throat that we may see the parts or inward members which are in the breast as the priest were wont to open the breast of the beast which were offered from the neck and downward to see if all parts therein were clean]before the eyes of him with whom we have to do [or to whom we must give an account or unto whom we speak namely in our prayers Gr of whom we have the word or speak namely in our discourse.]

14. Seeing then e have a high great priest [here the apostle concludes the treating of Christ prophetical office and goes forward to his priestly and kingly office even as he presently ascribes a throne to him also and compares him to Melchizedek and calleth him a great high priest of the old testament which were but the shadows of Christ priestly office as shall be more likely declared in the five following chapters] who is gone through [namely even into the third heaven which is the throne of God and the glorious habitation of the angels and spirits which was signified by the holy of holies as is declared chapter 9.24 see also 2Corithians 5.8 and chapter 12.1,4] the heavens [namely which are visible]namely Jesus the son of God let us hold fast this profession [that is by a true faith constantly profess the doctrine this so great an high priest not withstanding all troubles and persecutions which might come upon us thereby]

15. For we have not an High priest who cannot have compassion of our infirmities but who was tempted in all things [namely not only man is subjected unto in this life but also even in this life but also even to the troubles and punishments which by sin were added thereunto sin itself excepted which was to be done away by obedience, holiness, and righteousness]even as we [Gr according to the similitude] yet without sin.

16. Let us therefore with boldness go unto the throne of grace [namely which God hath now erected in Christ and the apostle seems here to have respected to the mercy seat which was upon the Ark of the covenant whereby the tables off the law which required exactest obedience or punishment in the first covenant were covered as Christ also is called Romans 3:25] that we may obtain mercy and find grace to be helper [Gr for timely help or for help at the fit time] at the fit time [namely when it is a furtherance or necessary to our salvation.]