Hebrews 4

ITWSB

‹ Chapter 3 Hebrews — All Chapters Chapter 5 ›

“THE EPISTLE TO THE HEBREWS”

Chapter Four Since many Israelites failed to enter their Canaan rest because of unbelief, the author says we should fear lest we come short of our promised rest: heaven (Hebrews 4:1-10). Diligence is also required, and the third of six warnings is given: a warning that is against disobedience in view of God’ s living and powerful Word (Hebrews 4:11-13). A positive motivation is then given: our great High Priest, Jesus, who enables us to obtain mercy and grace as needed (Hebrews 4:14-16).

POINTS TO PONDER

The Sabbath rest, the Canaan rest, and the heavenly rest
The living and powerful Word of God
The privilege of prayer with Jesus as our High Priest

REVIEW

What are the main points of this chapter?- The promised rest - Hebrews 4:1-10- A warning against disobedience - Hebrews 4:11-13- Our great High Priest - Hebrews 4:14-16
Since we have a promise of rest, why should we fear? (Hebrews 4:1)- Lest we come short of it
Why did the word fail to profit many Israelites? (Hebrews 4:2)- Because they did not have faith in what they heard
What three different “rests” are spoken of in this chapter? (Hebrews 4:4-10)- Sabbath rest (Hebrews 4:4), Canaan rest (Hebrews 4:8), Heavenly rest (Hebrews 4:9-10)
What “rest” remains for us? What is required of us to enter it? (Hebrews 4:10-11)- The heavenly rest; diligence, lest we disobey and fall like many in Israel
How is the word of God described in this chapter? (Hebrews 4:12)- Living and powerful

Sharper than any two-edged sword
Piercing even to the division of soul and spirit
A discerner of the thoughts and intents of the heart

To whom must we give account? (Hebrews 4:13)- The One who sees all
Why should we hold fast our confession? (Hebrews 4:14-16)- We have a great High Priest, Jesus the Son of God

He sympathizes with our weaknesses, because He was tempted (though without sin)
We can approach God’ s throne boldly, obtain mercy and grace in time of needHEBREWS CHAPTER FOUR. The Rest That Remaineth for the Saints.SUMMARY.–Diligence Needful to Enter the Rest. A Rest for the Saints. God’s Rest a Type. Old Israel Did Not Find the True Rest. There Remaineth a Rest. 1-3. Let us therefore fear. God’s promises are conditional. A rest is promised, but we must take heed that we do not come short of it by failing to keep the conditions. 2. For unto us was the gospel preached.We have the promises of the gospel, but they had the promises of an earthly land of rest preached to them. They broke the covenant on which the promises were based.

The word preached did not profit them. The reason was that it was not received in unfaltering faith. Hence they did not obey it. So unbelief would make the gospel to us of none effect. 3. For we which have believed. Believers in Christ enter into rest; have the hope of the promised rest.

To have the rest is conditioned upon a trusting faith. If they shall enter into my rest. Rather, “They shall not, etc.” See Revision. It is the same quotation that is found in 3:11 . The argument is that the Israelites were excluded from God’s rest, and hence it follows that some others must enter in, since the rest has not been prepared in vain. Although the works were finished.

Though God completed his work in six days and rested the seventh, a type of the rest to be given to his saints, yet keeping the Sabbath is not entering into that rest. 4-7. He spake in a certain place. In Genesis 2:2 . There it is stated that “God rested on the seventh day from all his works.” The Sabbath rest was therefore established long before Israel was denied entrance into the rest. Hence it is not the rest. 5. In this place again. In Psalms 95:11 , which declares that Israel should not enter into God’s rest. Though Israel had kept the rest of the Sabbath, they had not entered into God’s rest, as this language shows.

The rest of the Sabbath is not then the promised rest, nor is Canaan below, from which nearly all Israel was once excluded, because David exhorts the people, though in Canaan, to enter into the rest. 6. Seeing . . . that some must enter. Since God has a rest for his people, and it is not made in vain, there must be some who enter therein. Those to whom it was first offered entered not because of their unbelief. Hence it remaineth to all who, like Joshua and Caleb, have faith. 7. Again he limiteth a certain day. The thought is that there is a day of opportunity. If that day is passed by, the opportunity is gone.

The word of the Lord is, To-day if, etc.8-11. For if Jesus. “Joshua” in the Revision. Jesus is the Greek form of the Hebrew word Joshua. Joshua led Israel over the Jordan into Canaan, but that did not give them complete rest. If that had been true, David would not have exhorted them to seek to enter into rest. Five hundred years after they entered Canaan this exhortation is given in the 95th Psalm . 9. There remaineth therefore a rest. Since God has a rest for his people, and neither the Sabbath nor Canaan is the rest, these being only types of that rest, a rest remaineth to the people of God. 10.

For he that is entered into his rest. When God rested on the Sabbath, the type of the true rest, his works ceased. So when our rest comes, weary toil, trials and sufferings will be over. 11. Let us labor therefore. Since this glorious rest, the heavenly rest, remains for faithful believers, we should seek to enter upon it, and especially take heed that we do not come short through unbelieving disobedience as did Israel. 12, 13. For the word of God. The Israelites came short because they refused to hear the word of the Lord. If we could enter in, we must take heed to the word. It is living and active (Revision), sharper than any two-edged sword. Cutting keenly and in all directions.

Dividing of soul and spirit. It not only gives life, but slays, as was the case with the Israelites who fell in the wilderness, and pierces to the soul and spirit. It reaches the very fountains of life. A discerner of the thoughts. It lays bare the thoughts and the intentions. 13. Neither is there any creature.

In Christ appears the Word in personal form, while in the gospel we have his spoken word. Here the reference is to the personal Word. Every creature is manifest before him, and all our deeds and thoughts are open to his eyes. 14-16. Seeing then that we have a great high priest. As has been shown Our high priest now makes intercession in the true Holy of Holies. 15. For we have not a high priest, etc. A high priest must be in sympathy with those for whom he ministers. Christ, who took upon himself our infirmities, is such a high priest. He was tried and tempted as man, but remained sinless. 16. Let us therefore come boldly. Because our high priest can be touched by our infirmities. The throne of grace. The Jewish high priest interceded before the mercy-seat. We may come boldly to the mercy-seat, knowing that our loving Elder Brother is our high priest in the heavens. Hence we may always have confidence when we ask for grace to help in time of need.The practical lesson of the chapter is that the True Rest promised remains. It was not the Sabbath day, nor was it Canaan. It is the heavenly rest of which these are types. Unbelieving disobedience excluded the Israelites from the typical rest of Canaan. So, too, it will exclude those who have started to enter into the heavenly rest if they refuse to hear Christ through unbelief. The believing Joshua and Caleb entered into Canaan. So, too, the true and faithful believers who follow Christ will enter into the rest above. Hebrews 4 Verse 1

ײןגחגῶלום. The fear to which we are exhorted is not any uncertainty of hope, but solicitude against careless indifference. It is a wholesome fear taught by wisdom (Philippians 2:12). We have the same use of צןגןῦלבי לὴ to express spiritual anxiety about the state of a Christian community in 2 Corinthians 11:3; 2 Corinthians 12:20; Galatians 4:11. ל�נןפו, lest haply. ךבפבכוינןל�םחע. It is better to omit the “us” of the A. V. It means “ since a promise still remains unrealised.” The promise has not been exhausted by any previous fulfilment. פיע, “any one.” See note on Hebrews 3:12. ἐמ ὑלῶם. He cannot say “ of us,” because he proceeds to describe the case of hardened and defiant apostates. הןךῇ … ὑףפוסחך�םבי, “ should seem to have failed in attaining it.” The Greek might also mean “ should imagine that he has failed of (lit., come too late for) it” ; but the writer’ s object is to stimulate the negligent, not to encourage the despondent. The word הןךῇ is an instance of the figure called litotes, in which a milder term is designedly used to express one which is much stronger. The author of this Epistle, abounding as he does in passages of uncompromising sternness, would not be likely to use any merely euphuistic phrase. The dignity of his expressions adds to their intensity. For a similar delicate yet forcible use of הןךוῖם see 1 Corinthians 11:16. The verb ὑףפוסוῖם “ come short” occurs in Hebrews 12:15, together with a terrible example of the thing itself in Hebrews 12:17. Verses 1-13 1– 13. TO EMBRACE THE YET OPEN OFFER OF GOD’ S REST Verses 1-16 CH. 4. TO EMBRACE THE YET OPEN OFFER OF GOD’ S REST (1– 13). FOUNDED ON THE HIGH OF CHRIST (14– 16) Verse 2
ךבὶ ד�ס ἐףלום וὐחדדוכיףל�םןי ךבט�נוס ךἀךוῖםןי. “For we have been evangelized” (have had a Gospel preached to us) “even as also they.” If the A. V. had been correct in rendering it “ For unto us was the Gospel preached,” we should have had rather “ For unto them as well as unto us.” The better version however is “ For indeed we too, just as they, have had a Gospel preached unto us.” The “ Gospel” in this instance means the glad tidings of a future rest. The position of the ἐףלום gives emphasis to the fact, and to the warning involved in the ךἀךוῖםןי. ὁ כ�דןע פῆע ἀךןῆע. Lit., “the word of hearing.” The function of the hearer is no less necessary than that of the preacher, if the spoken word is to be profitable. לὴ ףץםךוךוסבףל�םןץע פῇ נ�ףפוי פןῖע ἀךן‎ףבףים. Owing no doubt to the strangeness of the phrase “because they were not united by faith with them that heard” there is an extraordinary diversity in the readings here. The best supported seems to be that of the text, “ because they were not tempered together by faith with them that heard (i.e. effectually listened to) it.” This would mean that the good news of rest produced no benefit to the rebellious Israelites, because they were not blended with Caleb and Joshua in their faith. They heard, but only with the ears, not with the heart. But there is probably some ancient corruption of the text. Perhaps instead of “ with them that heard,” the true reading may have been “ with the things heard.” The reading of our A.

V. (ףץדךוךסבל�םןע) gives an excellent sense, if it were but well supported. The verb, “ to mingle” or “ temper,” occurs in 1 Corinthians 12:24. Verse 3 3. וἰףוסק�לוטב דὰס … ןἱ ניףפו‎ףבםפוע. “For we who believed” (i.e. we who have accepted the word of hearing) “ are entering into that rest.” The present implies a continuous process. ֵἰ וἰףוכו‎ףןםפבי, “They shall not enter,” as in Hebrews 3:11. The argument of the verse is [1] God promised a rest to the Israelites. [2] Most of them failed to enter into it. [3] Yet this rest of God began on the first sabbath of God, and some men were evidently meant to enter into it. [4] Since then the original recipients of the promise had failed to enjoy it through disbelief, the promise was renewed ages afterwards, in Psalms 95. by the word “ To-day.” The immense stress of meaning laid on incidental Scriptural expressions was one of the features of Rabbinic as well as of Alexandrian exegesis. ἀנὸ ךבפבגןכῆע ך�ףלןץ. God’ s rest had begun since the Creation. Verse 4 4. וἴסחךום … נןץ. “He hath said somewhere.” By the indefinite “ He” is meant “ God,” a form of citation not used in the same way by St Paul, but common in Philo and the Rabbis. We have similar impersonal forms of citation כ�דוי, צחף�, לבספץסוῖ, &c. in 1 Corinthians 6:16; Hebrews 7:17; Hebrews 8:5, &c. נןץ. The “somewhere” of the original is here expressed in the A. V. by “ in a certain place,” see note on Hebrews 2:6. The reference is to Genesis 2:2; Exodus 20:11;Exodus 31:17. The writer always regards the Old Testament not as a dead letter, but as a living voice. Verse 6 6. ἀנןכו�נופבי. The promise is still left open, is unexhausted. היʼ ἀנו�טויבם. Not “ because of unbelief” as in A. V., but “because of disobedience.” It was not the Israelites of the wilderness, but their descendants, who came to Shiloh, and so enjoyed a sort of earthly type of the heavenly rest (Joshua 18:1). Verse 7 7. נ�כים פיםὰὁס�זוי ἡל�סבם. There is no reason whatever for the parenthesis in the A. V., of which the reading, rendering, and punctuation are here alike infelicitous to an extent which destroys for ordinary readers the meaning of the passage. It should be rendered (putting only a comma at the end of Heb 4:6), “Again, he fixes a day, To-day, saying in David, so long afterwards, even as has been said before, To-day if ye will hear,” &c. In the stress laid upon the word “ to-day” we find a resemblance to Philo, who defines “to-day” as “the infinite and interminable aeon,” and says “Till to-day, that is for ever” (Leg. Allegg.

III. 8; De Profug. 11). The argument is that “ David” had, nearly five centuries after the time of Moses, and three millenniums after the Creation, still spoken of God’ s rest as an offer open to mankind.

If we regard this as a mere verbal argument, turning on the attribution of deep mystic senses to the words “ rest” and “ to-day,” and on the trains of inference which are made to depend on these words, we must remember that such a method of dealing with Scripture phraseology was at this period universally current among the Jews. But if we stop at this point all sorts of difficulties arise; for if the “rest” referred to in Psalms 95 was primarily the land of Canaan (as in Deuteronomy 1:34-36; Deuteronomy 12:9, &c.), the oath of God, “ they shall not enter into my rest,” only applied to the generation of the wanderings, and He had said “ Your little ones … them will I bring in, and they shall know the land which ye have despised,” Numbers 14:31. If, on the other hand, the “rest” meant heaven, it would be against all Scripture analogy to assume that all the Israelites who died in the wilderness were excluded from future happiness. And there are many other difficulties which will at once suggest themselves. The better and simpler way of looking at this, and similar trains of reasoning, is to regard them as particular modes of expressing blessed and eternal truths, and to look on the Scripture language applied to them in the light rather of illustration than of Scriptural proof. Quite apart from this Alexandrian method of finding recondite and mystic senses in the history and language of the Bible, we see the deep and glorious truth that God’ s offer of “ Rest” in the highest sense— of participation in His own rest—is left open to His people in the eternal to-day of merciful opportunity.

The Scripture illustration must be regarded as quite subordinate to the essential truth, and not the essential truth made to depend on the Scripture phraseology. When God says “ They shall not enter my rest,” the writer— reading as it were between the lines with the eyes of Christian enlightenment— reads the promise “ but others shall enter into my rest,” which was most true. ἐם ִבץוὶה כ�דשם. A common abbreviated form of quotation like “ saying in Elijah” for “ in the part of Scripture about Elijah” (Romans 11:2). The quotation may mean no more than “ in the Book of Psalms.” The 95th Psalm is indeed attributed to David in the LXX.; but the superscriptions of the LXX., as well as those of the Hebrew text, are wholly without authority, and are in some instances entirely erroneous. The date of the Psalm is more probably the close of the Exile. We may here notice the fondness of the writer for the Psalms, of which he quotes no less than eleven in this Epistle (Psalms 2, 8, 22, 40, 45, 95, 102, 104, 110, 118, 135.). Verse 8 8. Ἰחףןῦע, i.e. Joshua. The needless adoption of the Greek form of the name by the A.V. is here most unfortunately perplexing to uninstructed readers, as also in Acts 7:45. ךבפ�נבץףום. He did, indeed, give them a rest and, in some sense (Deuteronomy 12:9), the rest partially and primarily intended (Joshua 23:1); but only a dim shadow of the true and final rest offered by Christ (Matthew 11:28; 2 Thessalonians 1:7; Revelation 14:13). ןὐך ἂם … ἐכ�כוי. “He would not have been speaking.” The “ He” is here Jehovah. The phrases applied to Scripture by the writer always imply his sense of its living power and ideal continuity. The words are as though they had just been uttered (“ He hath said,” Hebrews 4:4) or were still being uttered (as here, and throughout). There is a similar mode of argument in Hebrews 7:11, Hebrews 8:4; Hebrews 8:7, Hebrews 11:15. Verse 9 9. ἄסב. In classical Greek ἄסב can never occupy the first place in a clause, but this rule is frequently violated in the N.T. (Luke 11:48; Romans 10:17, &c.); and, indeed, in Hellenistic Greek the delicate ironic use of ἄסב to express surprise is almost obliterated. ףבגגבפיףל�ע. From ףבגגבפ�זוים (Heb. שָׁבַת, Exodus 16:30). Since the word used for “ rest” is here a different word from that which has been used through the earlier part of the argument (ךבפ�נבץףיע) it is a pity that King James’ s translators, who indulge in so many needless variations, did not here introduce a necessary change of rendering. The word means “a Sabbath rest,” and supplies an important link in the argument by pointing to the fact that “ the rest” which the author has in view is God’ s rest, a far higher conception of rest than any of which Canaan could be an adequate type. The Sabbath, which in 2Ma 15:1 is called “ the Day of Rest,” is a nearer type of Heaven than Canaan. Dr Kay supposes that there is an allusion to Joshua’ s first Sabbatic year, when “ the land had rest from war” (Joshua 14:15), and adds that Psalms 92-104. have a Sabbatic character, and that Psalms 92. is headed “ a song for the Sabbath day.” Verse 10 10. ὁ דὰס וἰףוכטὼם ך.פ.כ. This is not a special reference to Christ, but to any faithful Christian who rests from his labours. The verse is merely an explanation of the newly-introduced term “ Sabbath-rest.” ךבפ�נבץףום is a gnomic and general aorist. Verse 11 11. ׃נןץה�ףשלום. Not “festinemus” (Vulg.) but “ let us be zealous,” or “ give diligence” (2 Peter 1:10-11; Philippians 3:14). לὴ … פיע. See note on Hebrews 4:1. פῆע ἀנויטו�בע, “of disobedience.” Verse 12 12. זῶם דὰס ὁ כ�דןע פןῦ טוןῦ. The writer feels the force of the word זῶם which he four times applies to God, Hebrews 3:12, Hebrews 9:14, Hebrews 10:31, Hebrews 12:22. “ Quick” is an old English expression for “ living” ; hence St Stephen speaks of Scripture as “ the living oracles” (Acts 7:38). The “ word of God” is not here the personal Logos; a phrase not distinctly and demonstrably adopted by any of the sacred writers except St John, who in the prologue to his Gospel calls Christ “ the Word,” and in the Apocalypse “ the Word of God.” The reference is to the written and spoken word of God, of the force and almost personality of which the writer shews so strong a sense. To him it is no dead utterance of the past, but a living power for ever. At the same time the expressions of this verse could hardly have been used by any one who was not familiar with the personification of the Logos, and St Clemens of Rome applies the words “ a searcher of the thoughts and desires” to God. The passage closely resembles several which are found in Philo, though it applies the expressions in a different manner (see Introduction). ἐםוסד�ע. Lit., “effective, energetic.” The vital power shews itself in acts. פןל‏פוסןע ὑנὲס נᾶףבם ל�קביסבם. The same comparison is used by Isaiah (Isaiah 49:2) and St Paul (Ephesians 6:17) and St John (Revelation 2:16; Revelation 19:15). See too Wisdom of Solomon 18:15-16, “ Thine Almighty Word leaped down from heaven … and brought thine unfeigned commandment as a sharp sword.” Philo, Quis rer. div. haer. §§ 26, 27 (Opp. I. 491), compares the Logos to the flaming sword (ῥןלצב�ב) of Eden (Genesis 3:24) and “ the fire and knife” (ל�קביסבם) of Genesis 22:6. Comp. Ephesians 6:17. היתךםן‎לוםןע ἄקסי לוסיףלןῦ ך.פ.כ. The meaning is not that the word of God divides the soul (the “ natural” soul) by which we live from the spirit by which we reason and apprehend; but that it pierces not only the natural soul, but even to the Divine Spirit of man, and even to the joints and marrow (i.e. to the inmost depths) of these. Thus Euripides (Hippol. 527) speaks of the “ marrow of the soul.” It is obvious that the writer does not mean anything very specific by each term of the enumeration, which produces its effect by the rhetorical fulness of the expressions. The רץקὴ or animal soul is the sphere of that life which makes a man רץקיך�ע, i.e. carnal, unspiritual; he possesses this element of life (anima) in common with the beasts. It is only by virtue of his spirit (נםוῦלב) that he has affinity with God. ךסיפיךὸע ἐםטץל�ףושם ך.פ.כ. These words are a practical explanation of those which have preceded. The phraseology is an evident reminiscence of Philo. Philo compares the Word to the flaming sword of Paradise; and calls the Word “ the cutter of all things,” and says that “ when whetted to the utmost sharpness it is incessantly dividing all sensuous things” (see Quis rer. div. haeres, § 27; Opp. ed. Mangey I. 491, 503, 506). By ἐםטץל�ףויע is meant (strictly) our moral imaginations and desires; by ἔםםןיבי our intellectual thoughts and active will (1 Peter 4:1): but the distinction of meaning is hardly kept (Matthew 9:4, &c.). Verse 13 13. ἐם‏ניןם בὐפןῦ, i. e. in the Sight of God, not of “ the Word of God.” “ He seeth all man’ s goings,” Job 34:21. “ Thou hast set our … secret sins in the light of Thy countenance,” Psalms 90:8; comp. Psalms 139:1-12. ἐם‏ניןם like coram is only used of persons. נ�םפב ה�. The הὲ is emphatic as in Hebrews 2:6. פופסבקחכיףל�םב, “laid bare.” The word must have some such meaning, but it is uncertain what is the exact force of the metaphor from which it is derived. It comes from פס�קחכןע, “ the neck,” and has been explained to mean: [1] “ seized by the throat and thrown on the back” ; or [2] “ with the neck forced back like that of a malefactor compelled to shew his face” (Sueton. Vitell. 17; Plin. Paneg. 34. 3); or [3] “ with the neck held back like that of animals in order that the Priest may cut their throats” (the Homeric בὖἔסץףבם); or [4] “ flayed” ; or [5] “ anatomised” (comp. Leviticus 1:6; Leviticus 1:9). This anatomic examination of victims by the Priests was called לשלןףךןנ�ב since it was necessary that every victim should be “ without blemish” (ἄלשלןע), and Maimonides says that there were no less than 73 kinds of blemishes.

Hence Polycarp (ad Phil. IV.) says that “ all things are rigidly examined (נ�םפב לשלןףךןנוῖפבי) by God.” The usage of Philo, however (De Cher. § 24) shews that the word probably means “laid prostrate.” װסבקחכיףלὸע meant a wrestler’ s victorious grip on the back of his adversary as in Plutarch (ὁסᾶפו פὸם ἀטכ�פחם ὑנὸ נביהיףךבס�ןץ פסבקחכיז�לוםןם). For the truth suggested see Proverbs 15:11; “ I try the reins,” Jeremiah 17:10; Psalms 51:6; Proverbs 20:27, “ the candle of the Lord searching all the inner parts of the belly.” פןῖע ὀצטבכלןῖע בὐפןῦ. “The Son of God, who hath His eyes like unto a flame of fire.” Revelation 2:18. נסὸע ὃם ἡלῖם ὁ כ�דןע. This might be rendered, “to whom our account must be given.” Thus in Luke 16:2, “ render thy account” (פὸם כ�דןם). Perhaps, however, our A. V. correctly represents it, “ Him with whom we have to do.” Comp. 1 Kings 2:14; 2 Kings 9:5 (LXX.), where a similar phrase occurs in this sense. Verse 14 14. Ἔקןםפוע ןὖם ἀסקיוס�ב ל�דבם. These verses refer back to Hebrews 2:17, Hebrews 3:1, and form the transition to the long proof and illustration of Christ’ s superiority to the Levitic Priesthood which occupies the Epistle to Hebrews 10:18. The writer here reverts to his central thought, to which he has already twice alluded (Hebrews 2:17, Hebrews 3:1). He had proved that Christ is superior to Angels the ministers, and to Moses the servant of the old Dispensation, and (quite incidentally) to Joshua. He has now to prove that He is like Aaron in all that made Aaron’ s priesthood precious, but infinitely superior to him and his successors, and a pledge to us of the grace by which the true rest can be obtained. Christ is not only a High Priest, but “ a great High Priest,” an expression also found in Philo (Opp. I. 654). היוכחכץט�פב פןὺע ןὐסבםן‎ע, “who hath passed through the heavens”— the heavens being here the lower heavens, regarded as a curtain which separates us from the presence of God. Christ has passed not only into but above the heavens (Hebrews 7:26). “ Transiit, non modo intravit, caelos.”— Bengel. Ἰחףןῦם פὸם ץἱὸם פןῦ טוןῦ. The title combines His earthly and human name with His Divine dignity, and thus describes the two natures which make His Priesthood eternally necessary. פῆע ὁלןכןד�בע. “Our confession,” as in Hebrews 3:1. ךסבפוῖם with the gen. implies to grasp firm hold of a thing. The gen. is partitive; with the accus. it means “ to be master of.” Verses 14-16 14– 16. FOUNDED ON CHRIST’ S HIGH Verse 15 15. ד�ס. He gives the reason for holding fast our confession; [we may do so with confidence], for Christ can sympathise with us in our weaknesses, since He has suffered with us (ףץלנ�ףקוים). Romans 8:17; 1 Corinthians 12:26. ףץלנבטῆףבי פבῖע ἀףטוםו�ביע ἡלῶם. Even the heathen could feel the force and beauty of this appeal, for they intensely admired the famous line of Terence, “ Homo sum; humani nihil a me alienum puto” ; at the utterance of which, when the play was first acted, it is said that the whole of the audience rose to their feet; and the exquisite words which Virgil puts into the mouth of Dido, “ Haud ignara mali, miseris succurrere disco.” נונויסבףל�םןם. This is the best-supported reading, not נונויסבל�םןם, “ having made trial of,” “ experienced in.” It refers alike to the trials of life, which are in themselves indirect temptations— sometimes to sin, always to murmuring and discontent; and to the direct temptations to sin which are life’ s severest trials. From both of these our Lord suffered (John 11:33-35; “ ye are they who have continued with me in my temptations,” Luke 22:28; Luke 4:2, &c.). ךבטʼ ὁלןי�פחפב, “after the likeness” ; a stronger way of expressing the resemblance of Christ’ s “ temptations” to ours than if an adverb had been used. קשסὶע ἁלבספ�בע, “apart from sin.” Philo had already spoken of the Logos as sinless (De Profug. 20; Opp. I. 562). His words are “ the High Priest is not Man but the Divine Word, free from all share, not only in willing but even in involuntary wrongdoing.” Christ’ s sinlessness is one of the irrefragable proofs of His divinity. It was both asserted by Himself (John 14:30) and by the Apostles (2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5, &c.). Being tempted, Christ could sympathize with us; being sinless, He could plead for us. Verse 16 16. נסןףוסק‏לוטב ןὖם לופὰ נבססחף�בע, “let us then approach with confidence.” The notion of “ approach” to God (נסןף�סקוףטבי) in the Levitical service (Leviticus 21:17; Leviticus 22:3) is prominent in this Epistle (Hebrews 7:25, Hebrews 10:1; Hebrews 10:22, Hebrews 11:6, Hebrews 12:18-22). In St Paul it only occurs once (1 Timothy 6:13), and then in a different sense. His ideal of the Christian life is not “ access to God” (though he does also allude to this in one Epistle, Ephesians 2:18; Ephesians 3:12) but “ oneness with Christ.” פῷ טס�םῳ פῆע ק�סיפןע. Comp. Hebrews 8:1. This throne was typified in the mercy-seat above the Ark (Exodus 25:21), over which the Shechinah shone between the wings of the cherubim. ἔכוןע ךבὶ ק�סים. Mercy in our wretchedness, and free favour, though it is undeserved. וἰע וὔךביסןם גן�טויבם, “for a seasonable succour.” Seasonable because “ it is still called to-day” (Hebrews 3:13), and because the help is so deeply needed (Hebrews 2:18).

Hebrews 4:1-11

“THE EPISTLE TO THE HEBREWS”

The Rest That Remains (Hebrews 4:1-11)

In chapter three of “The Epistle To The Hebrews”, we saw… a. A comparison of Christ to Moses b. How the comparison led to a warning based upon the example of Israel in the wilderness
Appealing to the example of Israel’s fall in the wilderness is a natural one… a. For despite Moses’ leadership, most died in the wilderness and did not enter the promised land for lack of faith b. Now under Christ’s leadership, we face a similar danger of falling short of our “promise” through a lack of faith - Hebrews 3:14-15; Hebrews 4:1
Chapter four continues the warning with a focus on the promised “rest” which awaits the faithful Christian… a. This promised “rest” is actually one of several “rests” found in the Scriptures b. It is a “rest” that Moses and Joshua did not provide, which is just another reason why the Hebrew Christian should not forsake Jesus and return to Judaism c. It is “The Rest That Remains” for the people of God today!
In this lesson, we shall address two questions… a. What is “The Rest That Remains”? b. What essential elements are necessary to enter “The Rest That Remains”?

[Let’s begin, then, with the first question…]

I. WHAT IS “THE REST THAT REMAINS”? A. IT IS NOT IS THE “CANAAN” REST…1. This “rest” is alluded to in Deuteronomy 3:20; Deuteronomy 12:9-10; Joshua 1:13-152. This “rest” was given as God promised - Joshua 21:43-453. But in chapter four “His rest” (or “My rest”, “God’s rest”) is clearly delineated from that which Joshua provided - Hebrews 4:8a. Long after Joshua died, the passage in Psalms 95:7-8 was written b. The word “Today…”, indicates that the Spirit was warning the Israelites who had long before received the “Canaan” rest – So Joshua provided the “Canaan” rest, but there is still “The Rest That Remains”!

B. IT IS NOT THE “SABBATH” REST…1. It is natural to think of the Sabbath day when one hears or reads the word “rest” a. When first introduced to the nation of Israel, it was spoken of as “the rest of the holy sabbath unto the LORD”- Exodus 16:23b. This was the seventh day rest, patterned after God’s own rest following the creation - Genesis 2:2c. It was encoded into the Law given on tablets of stone - cf. Exodus 20:8-112. But the Sabbath as a day of rest was given only to the nation of Israel a. It was not given to the nation’s fathers (i.e., ancestors such as Abraham, Isaac, Jacob) - Deuteronomy 5:2-22; Nehemiah 9:13-14b. It was given to Israel as a weekly remembrance of their deliverance from Egypt - Deuteronomy 5:12-15c. The only Gentiles ever commanded to keep the Sabbath were those living among the Israelites in Canaan (“your stranger who is within your gates”) 3. The Sabbath day, like the rest of the Old Law, has been done away a. It was nailed to the cross - cf. Ephesians 2:14-15; Colossians 2:14b. Those in Christ have died to the Old Law, having been delivered from it that they may now serve Christ - Romans 7:4; Romans 7:6c. As part of “the ministry of death” (the Old Testament), it has been replaced by “the ministry of the Spirit” (the New Testament) - 2 Corinthians 3:5-8; 2 Corinthians 3:11d. It is now a matter of indifference to God, left to one’s individual conscience, and not to be bound on anyone - cf. Romans 14:4-6; Colossians 2:16-174. Finally, the argument regarding Joshua can also be made regarding Moses… a. Long after Moses provided the “Sabbath” rest, Psalms 95:7-8 was written b. Indicating that there was still another “rest” to come – While Moses provided the “Sabbath” rest, there is still “The Rest That Remains”!

C. IT IS “GOD’S REST”…1. Through this section of Scripture there are repeated references to: a. “My rest” - Hebrews 3:11; Hebrews 4:3; Hebrews 4:5 cf. Psalms 95:7-11b. “His rest” - Hebrews 3:18; Hebrews 4:11) Which those who fell in the wilderness did not enter

Hebrews 3:182) Which Christians today have a promise of entering – Hebrews 4:12. It is a rest that God entered upon the completion of His creation - Hebrews 4:4; Hebrews 4:103. It is a rest that Joshua (and Moses) did not provide…

God’s rest is one in which… a. We must be diligent not to come short of it - Hebrews 4:1; Hebrews 4:11b. One who has “entered His rest” has “ceased from his works”

Hebrews 4:10– “God’s rest” is the “heavenly rest” of which we read in the book of Revelation…

“Then I heard a voice from heaven saying to me, “Write: ‘Blessed are the dead who die in the Lord from now on.’ ““Yes,” says the Spirit, “that they may rest from their labors, and their works follow them.”” (Revelation 14:13) [“The Rest That Remains” in this passage is therefore “God’s Rest”, and in particular that “heavenly rest” one enters in which they cease from the labors.

Now if we wish to one day enter this “rest”, some things are necessary…]

II. WHAT ARE THE TO ENTER “GOD’S REST”? A. THE WORD OF GOD…1. Note that both the Israelites and we today have had “the gospel” preached unto us - Hebrews 4:2a. The “gospel” (i.e., good news) proclaimed unto the Israelites pertained to the promises of Canaan b. The “gospel” proclaimed unto us pertains to the blessings we have in Christ 2. The Word of God is essential for at least two reasons: a. Without it we would not even know about our promised rest! b. Without it we would not know how to receive our promised rest! 3. Thus the Word of God (i.e., the gospel) is truly God’s power to save - cf. Romans 1:16-17a. For it tells us of God’s salvation in Christ b. And how we might receive that wonderful salvation – But as we proceed, we learn that the Word of God alone is not sufficient…

B. MIXED WITH FAITH…1. The Word of God did not profit many in Israel because they did not receive it with faith - Hebrews 4:22. As powerful as the Word of God may be (cf. Hebrews 4:12), it’s power in our lives is hindered unless we accept it with faith! a. Of course, the Word is designed to create and nurture faith to a point - Romans 10:17; John 20:30-31b. But unless our hearts are good and noble, the Word will not find the proper soil needed to produce its intended fruit

cf. Luke 8:15– Without faith, then, the promise of God’s rest will not be experienced by us!

C. FEAR AND …1. The Hebrew writer stressed both of these essential elements a. “let us fear lest any of you seem to have come short…”- Hebrews 4:1b. “Let us therefore be diligent to enter that rest, lest anyone fall…” - Hebrews 4:112. Fear (awesome reverence) has an important place in the life of the Christian a. Jesus taught us Whom to fear - Matthew 10:28b. Paul taught that “fear and trembling” should accompany our efforts to serve God - Philippians 2:123. Diligence (strenuous effort) likewise is important - 2 Peter 1:5; 2 Peter 1:10a. We must be diligent to grow in Christ-like character b. We must be diligent to “make your calling and election sure” – The need for such fear and diligence is understandable only if the possibility of falling short is very real!

“The Rest That Remains” is indeed a wonderful blessing… a. It is “God’s rest”, therefore a “heavenly rest"b. It is a rest in which one has “ceased from his work as God did from His” - Hebrews 4:10– It is the rest of which John heard a voice from heaven speak in Revelation 14:13
But we have seen how disobedience led many Israelites to fall short of their “Canaan rest”… a. Though they collectively as the nation of Israel were God’s “elect”, predestined to receive the promises made to Abraham (cf. Genesis 12:1-3) b. But individually, they failed to make their “calling and election sure”

They had the “gospel” spoken to them
But they did not receive it with faith
And so they did not have the fear and diligence necessary to persevere!

Brethren, what about us today? a. If we are “in Christ”…

We are blessed to be God’s “elect” in a collective sense as Christ’s body, the church
We are predestined as such to receive the wonderful blessings of salvation in Christ, including the “heavenly rest” that awaits us b. Yet individually we must still make our “calling and election sure”…
Are we receiving the Word mixed with faith?
Do we have that proper sense of fear?
Are we diligent in our efforts to remain faithful and steadfast? – Only then can we have the assurance of entering into “The Rest That Remains”!

May the words of the writer to the Hebrews sink deep into our hearts…

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.” - Hebrews 4:11

Hebrews 4:2

Hebrews 4:2 Hebrews 4:2 ————————– καιG2532 γαρG1063 FOR INDEED εσμενG2070 [G5748] WE HAVE HAD ευηγγελισμενοιG2097 [G5772] GLAD TIDINGS " TO US " καθαπερG2509 EVEN AS κακεινοιG2548 ALSO THEY; αλλG235 BUT ουκG3756 NOT ωφελησενG5623 [G5656] DID PROFIT οG3588 THE λογοςG3056 WORD τηςG3588 OF THE ακοηςG189 REPORT εκεινουςG1565 THEM, μηG3361 NOT συγκεκραμενοςG4786 [G5772] τηG3588 HAVING BEEN MIXED WITH πιστειG4102 FAITH τοιςG3588 IN THOSE WHO ακουσασινG191 [G5660] HEARD. unto us: Acts 3:26, Acts 13:46, Galatians 3:8, Galatians 4:13, 1 Peter 1:12 preached: Gr. of hearing, Romans 10:16, Romans 10:17, *marg. did: Romans 2:25, 1 Corinthians 13:3, 1 Timothy 4:8 not being: etc. or because they were not united by faith to, Hebrews 4:6, Hebrews 3:12, Hebrews 3:18, Hebrews 3:19, Hebrews 11:6, 1 Thessalonians 1:5, 1 Thessalonians 2:13, 2 Thessalonians 2:12, 2 Thessalonians 2:13, James 1:21 Deuteronomy 9:23 - ye believed Psalms 2:11 - rejoice Psalms 90:7 - For we Psalms 106:24 - they believed Matthew 9:22 - thy Matthew 13:23 - good Mark 4:8 - fell Mark 6:5 - General Luke 8:48 - thy Luke 9:41 - O faithless John 20:25 - Except Romans 3:3 - if some Galatians 5:2 - that Hebrews 4:2. ———————- The simple meaning of gospel is “good news,” hence any announcement of good news or promises may rightly be termed gospel. The Israelites had good information that they were to be given a land of rest from their wanderings. The disciples of Christ are given the promise of a rest from their worldly cares after this life is over, provided they are faithful to the end. The promise did not profit the Israelites under consideration because they did not believe it. (See Hebrews 3:18-19.) Hebrews 4:2 ——————————————————————————– For unto us was the gospel preached (καὶγὰρἐσμενεὐηγγελισμένοι) 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. ——————————————————————————– The word preached (ὁλόγοςτῆςἀκοῆς) Lit. the word of the message.

See on 1 Thessalonians 2:13. ——————————————————————————– Not being mixed with faith in them that heard it (μὴσυνκεκερασμένουςτῃπίστειτοῖςἀκούσασιν) 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 Hebrews 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. Hebrews 4:2 ——————————————————————————– For indeed we have had good tidings preached unto us (kai gar esmen euηggelismenoi esmen).

Periphrastic perfect passive indicative of euaggelizτ (from euaggelion, good news, glad tidings) to bring good news, used here in its original sense as in Hebrews 4:6 of the Israelites (euaggelisthentes first aorist passive participle). ——————————————————————————– Even as also they (kathaper kakeinoi). See Hebrews 4:6.

We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. ——————————————————————————– The word of hearing (ho logos tηs akoηs). As in 1 Thessalonians 2:13. Genitive akoηs describing logos, the word marked by hearing (the word heard). ——————————————————————————– Because they were not united by faith with them that heard (mη sunkekerasmenous tηi pistei tois akousasin). Mη, the usual negative of the participle. A very difficult phrase.

The text is uncertain whether the participle (perfect passive of sunkerannumi, old verb to mix together) ends in -os agreeing with logos or -ous agreeing with ekeinous (them). Taking it in -ous the translation is correct.

Pistei is in the instrumental case and tois akousasin in the associative instrumental after sun.

Hebrews 4:3

Hebrews 4:3 Hebrews 4:3 ————————– εισερχομεθαG1525 [G5736] γαρG1063 FOR WE ENTER ειςG1519 INTO τηνG3588 THE καταπαυσινG2663 REST, οιG3588 WHO πιστευσαντεςG4100 [G5660] ; καθωςG2531 AS ειρηκενG2046 [G5758] HE HAS SAID, ωςG5613 SO ωμοσαG3660 [G5656] I SWORE ενG1722 IN τηG3588 οργηG3709 μουG3450 MY WRATH, ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST; καιτοιG2543 THOUGH VERILY τωνG3588 THE εργωνG2041 WORKS αποG575 FROM “THE” καταβοληςG2602 κοσμουG2889 OF “THE” WORLD γενηθεντωνG1096 [G5679] WERE DONE. we: Hebrews 3:14, Isaiah 28:12, Jeremiah 6:16, Matthew 11:28, Matthew 11:29, Romans 5:1, Romans 5:2 As I: Hebrews 3:11, Psalms 95:11 the works: Genesis 1:31, Exodus 20:11 from: Hebrews 9:26, Matthew 13:35, Ephesians 1:4, 1 Peter 1:20 Genesis 2:1 - Thus Exodus 31:17 - six days Leviticus 23:32 - a sabbath Numbers 10:33 - a resting place Numbers 14:23 - Surely they shall not see 1 Kings 8:56 - hath given rest Isaiah 14:24 - Lord Ezekiel 20:15 - I lifted Hebrews 4:1 - his Hebrews 4:5 - General Hebrews 4:9 - remaineth Hebrews 4:10 - as Hebrews 4:3. ———————- We which have believed are the only ones who are promised the privilege of entering into rest. As I have sworn, etc., means God deals with all people on the same principle. That is that He declared to ancient Israel that their unbelief would keep them out of the promised land. Although the works were finished. A rest period implies a preceding one of work, and that took place in the beginning of creation. Hence the rest after the labor was established, which was to serve as a type of the next rest: the one in Canaan after the wandering in the wilderness. Hebrews 4:3 ——————————————————————————– For we which have believed do enter into rest (εἰσερχόμεθαγὰρεἰςτὴνκατάπαυσινοἱπιστεύσαντες) 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. Ἐισερχόμεθα categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers. ——————————————————————————– As he said (καθὼςεἴρηκεν) We enter in accordance with the saying which follows. ——————————————————————————– 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. ——————————————————————————– Although the works were finished (καίτοιτῶνἔργωνγενηθέντων) 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. Hebrews 4:3 ——————————————————————————– Do enter (eiserchometha). Emphatic futuristic present middle indicative of eiserchomai.

We are sure to enter in, we who believe. ——————————————————————————– He hath said (eirηken). Perfect active indicative for the permanent value of God’s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9; Hebrews 10:13; Hebrews 13:5; Acts 13:34.

God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalms 95. ——————————————————————————– Although the works were finished (kaitoi tτn ergτn genηthentτn). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). ——————————————————————————– From the foundation of the world (apo katabolηs kosmou). Katabolη, late word from kataballτ, usually laying the foundation of a house in the literal sense. In the N.T. usually with apo (Matthew 25:44) or pro (John 17:24) about the foundation of the world.

Hebrews 4:4

Hebrews 4:4 Hebrews 4:4 ————————– ειρηκενG2046 [G5758] γαρG1063 FOR HE HAS SAID πουG4225 περιG4012 τηςG3588 THE εβδομηςG1442 SEVENTH “DAY” ουτωςG3779 THUS, καιG2532 AND κατεπαυσενG2664 [G5656] οG3588 RESTED θεοςG2316 GOD ενG1722 ON τηG3588 THE ημεραG2250 τηG3588 DAY εβδομηG1442 SEVENTH αποG575 FROM παντωνG3956 ALL τωνG3588 εργωνG2041 αυτουG846 HIS WORKS : in: Hebrews 2:6 God: Genesis 2:1, Genesis 2:2, Exodus 20:11, Exodus 31:17 Genesis 2:3 - blessed Deuteronomy 5:14 - the sabbath Hebrews 4:10 - as Hebrews 4:4. ———————- The certain place where this is spoken is Genesis 2:2-3, and that is where the Lord set the pattern of rest after labor that was to be a foreshadowing of another rest far into the future. Hebrews 4:4 ——————————————————————————– What was implied in the preceding verse is now stated. ——————————————————————————– Did rest from all his works (κατέπαυσεν—ἀπὸπάντωντῶνἔργωναὐτοῦ) The verb only in Hebrews and Acts 14:18. Works, plural, following lxx. The Hebrew has work. Hebrews 4:4 ——————————————————————————– Somewhere on this wise (pou houtτs). See Hebrews 2:6 for pou tis for a like indefinite allusion to an Old Testament quotation. Here it is Genesis 2:2 (cf.

Exodus 20:11; Exodus 31:17). Moffatt notes that Philo quotes Genesis 2:2 with the same “literary mannerism.” ——————————————————————————– Rested (katepausen). First aorist active indicative of katapauτ, intransitive here, but transitive in Hebrews 4:8. It is not, of course, absolute rest from all creative activity as Jesus shows in John 5:17. But the seventh day of God’s rest was still going on (clearly not a twenty-four hour day).

Hebrews 4:5

Hebrews 4:5 Hebrews 4:5 ————————– καιG2532 AND ενG1722 IN τουτωG5129 THIS " PLACE " παλινG3825 AGAIN ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST. Hebrews 4:3, Hebrews 3:11 1 Chronicles 28:6 - I have Psalms 95:11 - I sware Hebrews 4:5. ———————- But the ones whom God planned to enjoy that second rest made themselves unworthy of it, hence He aware that they should not enter into it. Hebrews 4:5 ——————————————————————————– In this place (ἐντούτῳ) The passage already cited, Hebrews 4:3. It is cited again to show that the rest was not entered into. Hebrews 4:5 ——————————————————————————– And in this place again (kai en toutτi palin). The passage already quoted in Hebrews 4:3; Hebrews 3:11.

Hebrews 4:6

Hebrews 4:6 Hebrews 4:6 ————————– επειG1893 SINCE ουνG3767 απολειπεταιG620 [G5743] IT REMAINS “FOR” τιναςG5100 SOME εισελθεινG1525 [G5629] TO ENTER ειςG1519 INTO αυτηνG846 IT, καιG2532 AND οιG3588 THOSE WHO προτερονG4386 ευαγγελισθεντεςG2097 [G5685] HEARD GLAD TIDINGS ουκG3756 εισηλθονG1525 [G5627] DID NOT ENTER IN διG1223 ON ACCOUNT OF απειθειανG543 , it remaineth: Hebrews 4:9, 1 Corinthians 7:29 some: Numbers 14:12, Numbers 14:31, Isaiah 65:15, Matthew 21:43, Matthew 22:9, Matthew 22:10, Luke 14:21-24, Acts 13:46, Acts 13:47, Acts 28:28 they: Hebrews 4:2, Hebrews 3:19, Galatians 3:8 it was: or, the gospel was entered: Hebrews 3:18, Hebrews 3:19 Job 23:3 - where Psalms 106:24 - they believed Ezekiel 20:38 - they shall Matthew 7:21 - shall Matthew 13:58 - General Romans 11:20 - because Hebrews 11:6 - without Hebrews 4:6. ———————- Remaineth that some must enter therin. God is sure to “have His own way” at last, even though certain ones may be rebellious and thus lose the benefits that He intended for them. Even if unbelief cuts off the ones first intended to have been favored, the Lord will find another outlet for the divine mercy. Hebrews 4:6 ——————————————————————————– 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 (ἀπολείπεταιτινὰςεἰσελθεῖνεἰςαὐτήν) Ἀπολείπεται “remains over from past times.” The promise has not been appropriated. It must be appropriated in accordance with God’s provision. The rest was not provided for nothing. God’s provision of a rest implies and involves that some enter into it. But the appropriation is yet in the future. It remains that some enter in. ——————————————————————————– They to whom it was first preached (οἱπρότερονεὐαγγελισθέντες) Lit. they who were first the subjects of the announcement of the glad tidings.

It is desirable to avoid the word preached. See on Hebrews 4:2. The Israelites under Moses and Joshua are meant. ——————————————————————————– Because of unbelief (δι’ ἀπείθειαν) Rend. for unbelief, disobedience. Comp. Hebrews 3:18. Ἀπείθεια disobedience is the active manifestation of ἀπιστία unbelief. Hebrews 4:6 ——————————————————————————– It remaineth (apoleipetai).

Present passive indicative of apoleipτ, old verb to leave behind, to remain over. So again in Hebrews 4:9; Hebrews 10:26. Here the infinitive clause (tinas eiselthein eis autηn) is the subject of apoleipetai. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David. ——————————————————————————– Failed to enter in (ouk eisηlthon). “Did not enter in” (second aorist active indicative of eiserchomai). It is a rabbinical argument all along here, but the author is writing to Jews.

Hebrews 4:7

Hebrews 4:7 Hebrews 4:7 ————————– παλινG3825 AGAIN τιναG5100 A CERTAIN οριζειG3724 [G5719] HE ημερανG2250 DAY, σημερονG4594 TODAY ενG1722 IN δαβιδG1138 DAVID λεγωνG3004 [G5723] SAYING, μεταG3326 AFTER τοσουτονG5118 SO LONG χρονονG5550 A TIME, καθωςG2531 AS ειρηταιG2046 [G5769] IT HASS BEEN SAID, σημερονG4594 TODAY εανG1437 τηςG3588 IF φωνηςG5456 VOICE αυτουG846 HIS ακουσητεG191 [G5661] YE WILL HEAR, μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS. saying: Hebrews 3:7, Hebrews 3:8, 2 Samuel 23:1, 2 Samuel 23:2, Matthew 22:43, Mark 12:36, Luke 20:42, Acts 2:29, Acts 2:31, Acts 28:25 To day: Hebrews 3:7, Hebrews 3:15, Psalms 95:7 after: 1 Kings 6:1, Acts 13:20-23 Acts 2:30 - being Romans 2:5 - But after 2 Corinthians 6:2 - a time Hebrews 4:7. ———————- Limiteth is from a Greek word that means “to determine, appoint” according to Thayer. Saying in David means it is said in the writings or David, namely, in Psalms 95:7-8. The thought of this verse is that God “determined” to have another rest and caused David to write about it, and to exhort the ones living before it not to make the mistake the former ones did. Hebrews 4:7 ——————————————————————————– Again he limiteth a certain day (πάλιντινὰὁρίζειἡμέραν) For limiteth rend. defineth. For the verb see on declared, Romans 1:4. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today. ——————————————————————————– In David The date of the composition of Psalms 95 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. ——————————————————————————– After so long a time (μετὰτοσοῦτονχρόνον) The time between Joshua and David.

After this long interval he renews the promise in the Psalm. ——————————————————————————– As it is said (καθῶςπροείρηται) Rend. as it hath been before said; referring to the citations, Hebrews 3:7-8; Hebrews 3:15. Hebrews 4:7 He again defineth a certain day (palin tina horizei hηmeran). Present active indicative of horizτ, old verb to set a limit (horos, horizon) as in Acts 17:26; Romans 1:4. ——————————————————————————– In David (en Daueid). Attributing the Psalm to David or in the Psalter at any rate. ——————————————————————————– Hath been before said (proeirηtai). Perfect passive indicative referring to the quotation in Hebrews 3:7; Hebrews 3:15. ——————————————————————————– After so long a time (meta tosouton chronon). The time between Joshua and David.

Hebrews 4:8

Hebrews 4:8 Hebrews 4:8 ————————– ειG1487 γαρG1063 FOR IF αυτουςG846 THEM ιησουςG2424 JESUS κατεπαυσενG2664 [G5656] GAVE REST, ουκG3756 ανG302 NOT περιG4012 αλληςG243 ANOTHER ελαλειG2980 [G5707] WOULD HE HAVE SPOKEN μεταG3326 ταυταG5023 ημεραςG2250 DAY. Jesus: that is, Joshua, Acts 7:45 had: Hebrews 11:13-15, Deuteronomy 12:9, Deuteronomy 25:19, Joshua 1:15, Joshua 22:4, Joshua 23:1, Psalms 78:55, Psalms 105:44 Exodus 17:9 - unto Joshua Exodus 33:14 - rest Numbers 13:16 - Jehoshua Deuteronomy 3:28 - for he shall Deuteronomy 31:3 - and Joshua Joshua 11:23 - And the land Joshua 19:51 - These are 1 Chronicles 7:27 - Jehoshuah Nehemiah 8:17 - Jeshua Psalms 116:7 - thy rest Isaiah 63:14 - the Spirit Jeremiah 31:2 - when Hebrews 4:8. ———————- The Greek word for Jesus is also defined “Joshua” in the lexicon, and should be so translated in this verse. Joshua led the few faithful ones across the Jordan into the Canaan rest, but God had already determined upon another rest, seeing so many of the candidates for the rest in Canaan had proved unworthy. In justice to the fathful ones at that time, they were permitted to be led by Joshua into the land of Canaan, but that circumstance was not to be regarded as the final arragement of the Lord for a better rest. That is why our verse states that Jesus (Joshua) did not give them rest, meaning he did not give them the third and final rest. This truth is further indicated by the Lord’s statement afterwards that there was to be another day. Hebrews 4:8 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 (Ἰησοῦς) Rend. Joshua, and see on Matthew 1:21. ——————————————————————————– After this (μετὰταῦτα) After the entrance into Canaan under Joshua. Hebrews 4:8 ——————————————————————————– Joshua (Iηsous). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ei and aorist indicative in the condition and an with the imperfect in the conclusion. ——————————————————————————– He would not have spoken (ouk elalei).

Wrong translation, “he would not speak” (be speaking), in the passage in David. Imperfect tense, not aorist.

Hebrews 4:9

Hebrews 4:9 Hebrews 4:9 ————————– αραG686 THEN απολειπεταιG620 [G5743] REMAINS σαββατισμοςG4520 A τωG3588 TO THE λαωG2992 PEOPLE τουG3588 θεουG2316 OF GOD. remaineth: Hebrews 4:1, Hebrews 4:3, Hebrews 3:11, Isaiah 11:10, Isaiah 57:2, Isaiah 60:19, Isaiah 60:20, Revelation 7:14-17, Revelation 21:4 rest: or, keeping of a sabbath people: Hebrews 11:25, Psalms 47:9, Matthew 1:21, Titus 2:14, 1 Peter 2:10 Exodus 16:30 - General Exodus 31:15 - the sabbath Exodus 33:14 - rest Deuteronomy 12:9 - General Joshua 11:23 - And the land Joshua 19:51 - These are Joshua 21:44 - General Job 3:17 - at rest Psalms 92:1 - for Psalms 94:13 - mayest Isaiah 32:18 - General Jeremiah 31:2 - when Ezekiel 46:1 - on the sabbath Acts 9:31 - the churches 2 Thessalonians 1:7 - who Hebrews 4:6 - it remaineth Hebrews 13:14 - General Revelation 14:13 - Yea Hebrews 4:9. ———————- This verse is the climax of the reasoning in the preceding verses. There remaineth signifies that the final rest is still in the future, and that is the one which Christians are warned not to miss on account of unbelief. It may be well to observe that three rests have been discussed by Paul, and he shows that God speaks of them as “my rest.” That is because He originated them and determined the conditions affecting them. Briefly stated, the three rests are the seventh day after the creation, the national rest in Canaan, and the rest in Heaven after the judgement. Hebrews 4:9 ——————————————————————————– There remaineth therefore a rest (ἄραἀπολείπεταισαββατισμὸς) 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, σαββατισμὸς instead of κατάπαυσις, N.T.o , olxx, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God’s original rest, and marks the ideal rest— the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God’s archetype.

The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass. ——————————————————————————– For the people of God (τῳλαῳτοῦθεοῦ) For the phrase see Romans 9:25; Romans 11:1; 1 Peter 2:10. and comp. Israel of God, Galatians 6:16. The true Israel, who inherit the promise by faith in Christ. Hebrews 4:9 ——————————————————————————– A sabbath rest (sabbatismos).

Late word from sabbatizτ (Exodus 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with katapausis (cf. Revelation 14:13). ——————————————————————————– For the people of God (tτi laτi tou theou). Dative case of blessed personal interest to the true Israel (Galatians 6:16).

Hebrews 4:10

Hebrews 4:10 Hebrews 4:10 ————————– οG3588 γαρG1063 FOR HE THAT εισελθωνG1525 [G5631] ENTERED ειςG1519 INTO τηνG3588 καταπαυσινG2663 αυτουG846 HIS REST, καιG2532 ALSO αυτοςG846 HE κατεπαυσενG2664 [G5656] RESTED αποG575 FROM τωνG3588 εργωνG2041 αυτουG846 HIS WORKS, ωσπερG5618 AS αποG575 FROM τωνG3588 OWN ιδιωνG2398 οG3588 HIS θεοςG2316 GOD " DID “. he that: Hebrews 1:3, Hebrews 10:12, Revelation 14:13 hath: John 19:30, 1 Peter 4:1, 1 Peter 4:2 as: Hebrews 4:3, Hebrews 4:4 Exodus 31:17 - six days Leviticus 16:29 - do no Ezekiel 46:1 - on the sabbath Hebrews 4:10. ———————- This is a comment on the relation of the rest to work. The mere mention of rest implies a preceding period of work to be followed by the rest. Hebrews 4:10 ——————————————————————————– 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 (ὁγὰρεἰσελθὼνεἱςτὴνκατάπαυσιναὐτοῦ) Whoever has once entered. His, God’s. The aorist marks the completeness of the appropriation— once and for all. ——————————————————————————– He also hath ceased from his own works (καὶαὐτοςκατέπαυσενἀπὸτῶνἔργωναὐτοῦ) Omit own. The statement is a general proposition: any one who has entered into God’s rest has ceased from his works. ——————————————————————————– As God did from his (ὤσπερἀπὸτῶνἰδίωνὁθεός) Rend. as God (did) from his own. Ἰδίων own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God’s nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors.

The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ’s conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer’s conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. Hebrews 4:10 ——————————————————————————– As God did from his (hτsper apo tτn idiτn ho theos). 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).

Hebrews 4:11

Hebrews 4:11 Hebrews 4:11 ————————– σπουδασωμενG4704 [G5661] WE SHOULD BE ουνG3767 εισελθεινG1525 [G5629] TO ENTER ειςG1519 INTO εκεινηνG1565 τηνG3588 THAT καταπαυσινG2663 REST, ιναG2443 μηG3361 LEST ενG1722 AFTER τωG3588 THE αυτωG846 SAME τιςG5100 ANYONE υποδειγματιG5262 EXAMPLE πεσηG4098 [G5632] τηςG3588 MAY FELL απειθειαςG543 OF . Let: Hebrews 4:1, Hebrews 6:11, Matthew 7:13, Matthew 11:12, Matthew 11:28-30, Luke 13:24, Luke 16:16, John 6:27, Philippians 2:12, 2 Peter 1:10, 2 Peter 1:11 lest: Hebrews 3:12, Hebrews 3:18, Hebrews 3:19 unbelief: or, disobedience, Acts 26:19, Romans 11:30-32, Ephesians 2:2, Ephesians 5:6, Colossians 3:6, Titus 1:16, Titus 3:3,*Gr. Leviticus 23:32 - a sabbath Joshua 7:3 - about two Job 3:17 - at rest Matthew 18:9 - to enter Luke 9:41 - O faithless John 9:18 - General Acts 24:25 - when Romans 11:20 - because 1 Corinthians 10:6 - these 2 Corinthians 5:9 - we labour 1 Thessalonians 1:3 - your 2 Thessalonians 1:7 - who 2 Timothy 2:15 - Study Hebrews 2:3 - How Hebrews 3:6 - if Hebrews 12:15 - Looking Hebrews 13:22 - suffer 1 Peter 2:7 - which be Hebrews 4:11. ———————- Verse 9 (Hebrews 4:9) states the grand conclusion upon the line of reasoning the apostle has been giving. The present verse states the exhortion that would logically be given upon such a conclusive background. Since the term rest implies a preceding one of labor, the apostle makes his exhortation upon that basis. Disciples who are not willing to labor for the Lord, should not expect to share in His rest. If they at last “come short of it,” the cause will be attributed to their disobedience or unbelief. Hebrews 4:11 This promise of rest carries with it a special responsibility for the people of God. ——————————————————————————– Let us labor therefore (σπουδάσωμενοὖν) For the verb, see on Ephesians 4:3. Give diligence, not hasten, which is the primary meaning. ——————————————————————————– That rest (ἐκείνηντὴνκατάπαυσιν) The Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith. ——————————————————————————– Lest any man fall after the same example of unbelief (ἵναμὴἐντῳαὐτῳτιςὑποδείγματιπέσῃτῆςἀπειθείας) Πέσῃ fall is to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα example, mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ’s washing of the disciples’ feet (John 13:15) was a typical suggestion of the whole field and duty of ministry.

See on 1 Peter 2:6. It is not easy to give the exact force of ἐν in.

Strictly speaking, the “example of disobedience” is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 2Ma 4:30; 1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. Hebrews 4:11 ——————————————————————————– Let us therefore give diligence (spoudasτmen oun). Volitive subjunctive aorist of spoudazτ, old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17).

The exhortation has a warning like that in Hebrews 4:1. ——————————————————————————– That no man fall (hina mη pesηi). Negative purpose with hina mη and the second aorist active subjunctive of piptτ, to fall. ——————————————————————————– After the same example of disobedience (en tτi autτi hupodeigmati tηs apeitheias).

The unbelief is like that seen in the Israelites (Hebrews 3:12; Hebrews 3:18; Hebrews 4:2). Hupodeigma is a late word from hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples.

Hebrews 4:12-13

“THE EPISTLE TO THE HEBREWS”

God’s Powerful Word (Hebrews 4:12-13)

In Hebrews 4:11, we find a succinct summary of all that has been said in Hebrews 3:7 to Hebrews 4:10… a. We need to be diligent to enter “the rest that remains”, our heavenly rest b. Or we may fall short of our rest, just as many Israelites fell short of their Canaan rest…

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.” - Hebrews 4:11 2. To stress the need for diligence, we are reminded regarding the Word of God - Hebrews 4:12-13a. That Word which provided the example of the Israelites' disobedience b. That Word which is now warning them not to emulate the Israelites’ example

In this passage, the Word of God is described in amazing terms… a. It is “living"b. It is “powerful"c. It is “sharper than any two-edged sword, piercing even to the division of soul and spirit"d. It is “a discerner of the thoughts and intents of the heart”
At a time in which God’s Word is so often neglected, even by some Christians, it never hurts to contemplate the wonder of God’s Word… a. And so we take this opportunity to reflect upon what is said in this passage b. With a desire to renew and increase our appreciation of the power of God’s Word!

[We begin by noticing…]

I. THE WORD OF GOD IS “LIVING” AND "” A. GOD’S WORD IS NOT SOME “DEAD LETTER”…1. Not only in this passage, but elsewhere we read of the abiding nature of God’s Word a. Notice Peter’s description of it - 1 Peter 1:23-251) It “lives and abides forever"2) It “endures forever” - cf. Isaiah 40:8b. Jesus said “my words shall not pass away” - Matthew 24:352. The “life” of God’s Word is due to the nature of God Himself! a. God is eternal, He is “the living God” - cf. Hebrews 3:12; Jeremiah 10:10b. He cannot lie, so what He says will come to pass - Hebrews 6:18; Titus 1:2– Thus His Word will never perish! 3. As Jesus said, “…the words that I speak unto you, they are spirit, and they are life.” - John 6:63 B. THAT GOD’S WORD IS “ALIVE” IS SEEN IN ITS “POWER”…1. It has the power to accomplish its intended purpose - Isaiah 55 : 10-112. The gospel in particular has the power to save - Romans 1:16-17; James 1:213. Through God’s word we can be born again - 1 Peter 1:22-23; James 1 : 184. It works effectively in those who believe - 1 Thessalonians 2:13; cf. He 4:25. It can build us up, and give us the inheritance that is ours

Acts 20:326. It can make the man of God complete for all good works - 2 Timothy 3:16-17– How could anything with such power be a “dead letter”?

[With such a “living” and “powerful” word at our disposal, we would be foolish to neglect the blessings it offers, or the warnings it gives!

It’s power is seen further as we note how…]

II. THE WORD OF GOD IS “SHARP” AND “A " A. SHARPER THAN AN “TWO-EDGED SWORD”…1. The Word of God is often likened to powerful objects a. Here it is described as a sword - cf. also Ephesians 6:17b. Elsewhere it is it described as fire, and a hammer

Jeremiah 23:292. To illustrate its sharpness as a “sword”, the Word of God is said to pierce… a. “…even to the division of soul and spirit"b. “…and of the joints and marrow”– i.e., the divine word is able to cut through everything that is in man (Lightfoot)

B. A OF “THE AND INTENTS OF THE HEART”…1. With its sharpness, it is capable of sifting through and revealing the heart of man 2. It’s effect on man reveals his true heart… a. In some cases, that one’s heart is sincere and open to change - e.g., Acts 2:36-37b. Other times, that one’s heart has no desire to change

e.g., Acts 5:33; Acts 7:54– One cannot hear or read the Word of God without being affected!

[As stated earlier, the “life” of God’s Word is due to the nature of God Himself. In a similar way, the “power” of God’s word is due to the nature of God…]

III. THE POWER OF GOD’S WORD IS DUE TO HIS A. GOD IS …1. The word “omniscient” means “all-knowing” 2. David extolled the omniscience of God in Psalms 139:1-123. Solomon also wrote of God’s omniscience - Proverbs 15:3– That is why “there is no creature hidden from His sight, but all things are naked and open” to His eyes

B. NO CAN HIDE FROM THE JUDGE…1. As David counseled his son Solomon - 1 Chronicles 28:92. It is before this Omniscient Judge that we must one day give an account a. There is a judgment day coming, in which God will judge the world through His Son, Jesus Christ! - cf. Acts 17:30-31; Romans 2:16; 2 Corinthians 5:10b. We read of that Judgment Day in the last book of Bible

cf. Revelation 20:11-153. The standard by which we will be judged are the words spoken through His Son a. As stated by Jesus in John 12:48b. Which should give special force to the warning found in Hebrews 2:1-31) If the word spoken through angels proved steadfast, and every transgression was justly punished…

…then how shall we escape judgment if we neglect the words spoken through God’s Son?

Yes, the power of God’s Word is derived from God Himself… a. God is omniscient, able to see into the hearts of men; therefore His Word is able to cut to the hearts of men and reveal their true nature b. God is living, eternal, who will one day judge the world; therefore His Word that abides forever will be the standard by which we will be judged
In view of the power of God Himself and His powerful Word… a. How dare we neglect the warnings given in it, such as those found in Hebrews 4:1; Hebrews 4:11? b. How dare we neglect to even read about the warnings (as many do by not reading the Bible)?
And remember, how we react to the Word of reveals our true character… a. Some are so “dull of heart”, that they react with indifference and say “so what?” b. Some are “cut to the heart”, angrily resist the Word, and blame the messenger - Acts 7:54c. Some are “cut to the heart”, and cry out “what shall I do?”

Acts 2:37 What kind of heart do you have? If your heart cries out “what shall I do?” in response to the gospel message of salvation in Christ, then I encourage you to heed what Peter said:

“Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” - Acts 2:38 If you have so responded to God’s saving grace, then I encourage you to heed the warnings found throughout the Scriptures, especially here in the book of Hebrews, and in the words of our Lord Himself:

“Be faithful until death, and I will give you the crown of life.”

Revelation 2:10

Hebrews 4:13

Hebrews 4:13 Hebrews 4:13 ————————– καιG2532 AND ουκG3756 εστινG2076 [G5748] THERE IS NOT κτισιςG2937 A CREATED THING αφανηςG852 ενωπιονG1799 BEFORE αυτουG846 HIM; πανταG3956 δεG1161 BUT ALL THINGS “ARE” γυμναG1131 NAKED καιG2532 AND τετραχηλισμεναG5136 [G5772] LAID BARE τοιςG3588 TO THE οφθαλμοιςG3788 EYES αυτουG846 OF HIM, προςG4314 WITH ονG3739 WHOM “IS” ημινG2254 οG3588 OUR λογοςG3056 ACCOUNT. is there: 1 Samuel 16:7, 1 Chronicles 28:9, 2 Chronicles 6:30, Psalms 7:9, Psalms 33:13-15, Psalms 44:21, Psalms 90:8, Psalms 139:11, Psalms 139:12, Proverbs 15:3, Proverbs 15:11, Jeremiah 17:10, Jeremiah 17:23, Jeremiah 17:24, John 2:24, John 21:17, 1 Corinthians 4:5, Revelation 2:23 naked: Job 26:6, Job 34:21, Job 38:17 with: Ecclesiastes 12:14, Matthew 7:21, Matthew 7:22, Matthew 25:31, Matthew 25:32, John 5:22-29, Acts 17:31, Romans 2:16, Romans 14:9-12, 2 Corinthians 5:10, Revelation 20:11-15 Genesis 3:8 - hid Genesis 11:5 - General Genesis 13:13 - before Genesis 18:21 - see Numbers 5:18 - uncover Joshua 7:11 - dissembled Joshua 22:22 - he knoweth 1 Samuel 23:12 - They will 2 Samuel 7:20 - knowest 2 Samuel 11:8 - go down 2 Samuel 18:13 - for there is no 1 Kings 8:39 - for thou 1 Kings 10:3 - hid from the king 1 Kings 14:6 - why feignest 2 Chronicles 16:9 - the eyes Job 11:11 - he knoweth Job 31:4 - General Job 34:22 - no Job 42:2 - no Psalms 10:14 - Thou hast Psalms 11:4 - his eyes Psalms 119:96 - but thy Psalms 119:168 - for all my Psalms 139:4 - thou knowest Proverbs 5:21 - General Proverbs 20:27 - searching Proverbs 24:12 - doth not he that Son 5:12 - His eyes Jeremiah 7:11 - even Jeremiah 16:17 - General Jeremiah 23:25 - heard Jeremiah 29:23 - even I Jeremiah 32:19 - for Ezekiel 11:5 - for Daniel 2:22 - he knoweth Daniel 5:23 - and whose Hosea 5:3 - know Hosea 7:2 - are before Amos 5:12 - I know Malachi 3:16 - that thought Matthew 6:4 - seeth Matthew 7:29 - having Matthew 9:4 - knowing Matthew 12:25 - Jesus Matthew 16:8 - when Matthew 22:11 - when Matthew 23:28 - ye also Matthew 26:21 - Verily Mark 1:22 - they were Mark 2:8 - when Mark 8:17 - knew Mark 9:33 - What Mark 12:15 - knowing Mark 14:13 - Go Mark 14:15 - he will Luke 4:32 - General Luke 6:8 - But Luke 9:47 - perceiving Luke 18:4 - he said Luke 20:23 - he Luke 24:38 - and why John 4:16 - Go John 4:41 - because John 5:6 - and knew John 5:42 - I know John 6:15 - perceived John 6:43 - Murmur John 6:61 - General John 6:64 - For John 8:7 - and said John 13:18 - I know John 16:19 - Jesus John 16:30 - are John 21:15 - thou knowest Acts 1:24 - Lord Acts 2:37 - they Acts 8:21 - for Acts 15:8 - which Romans 8:27 - And he Romans 10:17 - and hearing 1 Corinthians 14:24 - he is convinced 2 Corinthians 11:11 - God Colossians 3:16 - the word 1 Thessalonians 2:4 - but God 1 John 3:20 - and 1 John 5:7 - the Word Hebrews 4:13. ———————- The foregoing verse and remarks have special reference to the Word of God as an inspired volume. But if God can produce a book that has such qualities, then He certainly has a mind that is likewise able. Everything that we think (or do) is seen by the eyes of the Infinite One, because his “eyes are in every place, beholding the evil and the good” (Proverbs 15:3). Hebrews 4:13 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. ——————————————————————————– Creature (κτίσις) See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Here in the sense of thing created. ——————————————————————————– Opened (τετραχηλισμένα) N.T.o. olxx. Only later Greek. Evidently connected with τράχηλος neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor’s neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife.

The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim’s neck for sacrifice is familiar to all classical students.

See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim’s throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword. ——————————————————————————– With whom we have to do (πρὸςὃνἡμῖνὁλόγος) Rend. with whom is our reckoning; that is to whom we have to give account. Hebrews 4:13 ——————————————————————————– That is not manifest (aphanηs). Old adjective (a privative and phainτ, to show), here only in the N.T. God’s microscope can lay bare the smallest microbe of doubt and sin. ——————————————————————————– Naked (gumna).

Both soul and body are naked to the eye of God. ——————————————————————————– Laid open (tetrachηlismena). Perfect passive participle of trachηlizτ, late verb to bend back the neck (trachηlos, Matthew 18:6) as the surgeon does for operating, here only in N.T.

See Romans 16:4 for the peril of risking one’s neck (trachηlon hupotithenai). God’s eyes see all the facts in our inmost hearts. There are no mental reservations from God. ——————————————————————————– With whom we have to do (pros hon hηmin ho logos). “With whom the matter or account for us is.” There is a slight play here on logos of Heb 4:12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.

Hebrews 4:14-16

“THE EPISTLE TO THE HEBREWS”

Coming Boldly To The Throne Of Grace (Hebrews 4:14-16)

In our study thus far we seen the concern of the author of “The Book Of Hebrews”… a. That Jewish Christians remain steadfast and firm in their faith b. That they not make the same mistake of departing from the living God, as did many of their ancestors
His “modus operandi” (method of operation) has been two-fold… a. Illustrate the superiority of Jesus (e.g., to prophets, to angels, to Moses) b. Exhort them to faithfulness in light of these comparisons
In two exhortations we have seen thus far, to remain faithful we must… a. “…give the more earnest heed to the things we have heard”

cf. Hebrews 2:1-4b. “…exhort one another daily…” - cf. Hebrews 3:12-14

To put it another way, to remain faithful we must be diligent… a. In our study of the Word of God b. In exhorting one another daily – Other things are also necessary, and in our text we read of another - cf. Hebrews 4:14-16
The main thought in this passage is that we should “come boldly to the throne of grace"a. But what does that mean? b. And why should we be diligent to do this?

[These are the questions we shall address in this lesson, and so we begin by considering…]

I. WHAT IT MEANS TO “COME BOLDLY TO THE THRONE OF GRACE” A. THE “THRONE OF GRACE”…1. This is simply another way to say the “throne of God” a. Other passages emphasize that “God’s throne” is one of righteousness, justice, mercy and truth - cf. Psalms 89:14b. I.e., God is known for, and is the source of, these things 2. Hebrews 4:16 emphasizes that “God’s throne” is one of MERCY a. “the throne of GRACE” b. I.e., where kindness, mercy, and benevolence may be found

B. THE “LET US COME” (“DRAW NEAR” ASV)…1. This is a priestly expression, used in the OT of priests in their approach to God a. E.g., Leviticus 21:17-21b. It denotes approaching God for worship and prayer 2. It’s use here suggests that the priestly privilege of access to God is now extended to all Christians! a. As we saw in Leviticus, only certain individuals had this privilege b. But now, in Christ we can ALL “draw near” to God in worship and prayer!

C. THIS WE CAN DO “BOLDLY”…1. This word means “with confidence” (Gr., parresia, meaning “full story”) 2. In ancient Greece… a. It was used to describe the right of a citizen to speak his mind on any subject in the town assembly (Lightfoot) b. Only “full citizens” had this right, slaves did not 3. As used here in Hebrews, it stands for our freedom to approach God… a. Without hesitation or inhibition b. Made possible by the blood of Jesus - cf. Hebrews 10:19-22 [And so this passage speaks of the wonderful privilege Christians have through prayer to approach our gracious God, with full confidence that He hears our prayers!

It is important to utilize this privilege, and in our text we find several REASONS for doing so…]

II. WHY WE OUGHT TO “COME BOLDLY TO THE THRONE OF GRACE” A. BECAUSE WE HAVE YET TO ENTER “THE REST THAT REMAINS”…1. As seen earlier in this chapter, there is still a promised “rest” for the people of God a. We need to “fear” lest we come short of it - Hebrews 4:1b. We need to be “diligent” - Hebrews 4:112. This being true, we need all the “mercy” and “grace” we can find!

B. BECAUSE OF THE “HIGH PRIEST” THAT WE HAVE…1. In Jesus we have a “great” High Priest - Hebrews 4:14a. One who has “passed through the heavens” - cf. Hebrews 9:24; 7:26-27b. Having ascended to the right hand of God, He has become “higher than the heavens”! 2. In Jesus we have a “sympathetic” High Priest - Hebrews 4:15a. The word “sympathy” literally means “to suffer with”

The Greek word suggests an intensity that is lost in the English word “sympathy” (Lightfoot)
Westcott describes it as “the feeling of one who enters into the suffering and makes it his own.” b. Jesus’ sympathy is due to being “tempted as we are, yet without sin.”
This qualifies Him to be a “merciful and faithful” High Priest - Hebrews 2:172) One who is “able to aid those who are tempted” - Hebrews 2:183. With such a High Priest interceding for us, shall we not take advantage of Him while we can? - cf. Hebrews 7:24-25a. Especially since He is able “save to the uttermost those who come to God through Him"b. And since He “always lives to make to make intercession for them”– Does this not encourage us to “come boldly to the throne of grace”?

C. BECAUSE OF THE “MERCY” AND “GRACE” THAT AWAITS…1. Christians continue to need two things throughout their lives: a. “mercy"1) I.e., forgiveness for our sins 2) For we do sin; to deny that is to call God a liar

cf. 1 John 1:8; 1 John 1:10b. “grace to help in time of need"1) I.e., God’s favor to help us in time of need

E.g., His providential protection (cf. 1 Corinthians 10:13) and divine strength (cf. Romans 8:13; Philippians 4:13)

The Christian finds these things in answer to PRAYER! a. By confessing our sins to God in prayer, there is mercy

cf. 1 John 1:9b. By praying for strength from God’s indwelling Spirit, there is grace to help in time of need - cf. Ephesians 3:16; Ephesians 3:20; Ephesians 6:10-13

Brethren, when we are diligent to “come boldly to the throne of grace”, what do we find? a. A “graceful God” and a “sympathetic High Priest”! b. Mercy, and grace to help us in time of need!
The means by which we “draw near” is prayer, and so, to… a. Diligent study of the Word of God - cf. Hebrews 2:1-4b. Diligent exhortation of our brethren on a daily basis - cf. Hebrews 3:12-14– We must add diligent prayer if we are to going to find the mercy and grace necessary to “hold the beginning of our confidence steadfast to the end”
Brethren… a. Do we appreciate the “great” and “sympathetic” High Priest that we have in Jesus? b. Are we utilizing the opportunities we have to “come boldly to the throne of grace”? – May this passage remind us never to take the privilege of prayer lightly!

As for the “privilege” of prayer itself, by which we can now “draw near” to God, bear in mind that it is made possible by “a new and living way” (Hebrews 10:19-20). Only by the blood of Jesus shed in His death can we now come to God.

Have you been washed in the blood of Jesus for the remission of your sins? For those seeking this wonderful blessing, give careful attention to these words by the disciple sent by Jesus to Saul of Tarsus:

“‘And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.’” - Acts 22:16

Hebrews 4:15

Hebrews 4:15 Hebrews 4:15 ————————– ουG3756 γαρG1063 FOR NOT εχομενG2192 [G5719] HAVE WE αρχιερεαG749 A HIGH PRIEST μηG3361 NOT δυναμενονG1410 [G5740] ABLE συμπαθησαιG4834 [G5658] TO ταιςG3588 ασθενειαιςG769 ημωνG2257 WITH OUR πεπειραμενονG3987 [G5772] δεG1161 BUT " WHO " HAS BEEN TEMPTED καταG2596 IN πανταG3956 ALL THINGS καθG2596 ομοιοτηταG3665 TO “OUR” , χωριςG5565 APART FROM αμαρτιαςG266 SIN. we have: Hebrews 5:2, Exodus 23:9, Isaiah 53:4, Isaiah 53:5, Hosea 11:8, Matthew 8:16, Matthew 8:17, Matthew 12:20, Philippians 2:7, Philippians 2:8 tempted: Hebrews 2:17, Hebrews 2:18, Luke 4:2, Luke 22:28 yet: Hebrews 7:26, Isaiah 53:9, John 8:46, 2 Corinthians 5:21, 1 Peter 2:22, 1 John 3:5 Genesis 19:21 - I Genesis 42:24 - wept Exodus 3:7 - I have Exodus 28:30 - upon his heart Numbers 18:1 - Thou Judges 10:16 - his soul Esther 4:5 - to know Job 31:37 - as a Psalms 40:12 - innumerable Psalms 107:6 - Then Isaiah 53:3 - a man Isaiah 63:9 - all their Jeremiah 31:8 - them the Jeremiah 45:2 - unto Matthew 4:1 - to Matthew 9:36 - when Matthew 14:14 - and was Matthew 15:32 - I have Matthew 20:34 - Jesus Matthew 21:18 - he hungered Matthew 26:42 - the second Mark 1:13 - tempted Mark 1:41 - moved Mark 4:38 - in the Mark 6:34 - saw Mark 7:34 - he sighed Mark 8:2 - compassion Mark 10:49 - stood Luke 1:35 - that Luke 4:13 - General Luke 7:13 - he Luke 8:23 - he fell John 4:6 - being John 5:6 - and knew John 6:37 - I will John 8:29 - for John 11:33 - he groaned John 11:35 - General John 14:13 - in my John 14:30 - and Romans 6:19 - because Romans 7:21 - evil Romans 8:26 - infirmities Romans 8:34 - who also Ephesians 2:18 - through Hebrews 2:14 - he also Hebrews 3:1 - and Hebrews 9:8 - the way Hebrews 9:11 - an high priest Revelation 1:13 - like Revelation 8:3 - offer it with the prayers Hebrews 4:15. ———————- In taking on a body with the same nature as ours, Jesus was able to have the same experiences as we. Touched with the feeling means to sympathize with our infirmities. Whatever would be a temptation to us would be likewise one to Him, and he came in contact with all kinds of temptations which are on the earth, yet never yielded once to them. Hebrews 4:15 ——————————————————————————– 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. ——————————————————————————– Touched with the feeling (συνπαθῆσαι) Only here and Hebrews 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (σύν) men. ——————————————————————————– Infirmities (ἀσθενείαις) Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it. ——————————————————————————– Like as we are (καθ’ ὁμοιότητα) Lit. according to likeness. Ἡμῶν of us or our is to be understood, or, as some, ἡμῖν, according to his likeness to us. ——————————————————————————– Without sin (χωρὶςἁμαρτίας) 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. Hebrews 4:15 ——————————————————————————– That cannot be touched with the feeling (mη dunamenon sunpathηsai). “Not able to sympathize with.” First aorist passive infinitive of sunpatheτ, late compound verb from the late adjective sunpathos (Romans 12:15), both from sunpaschτ, to suffer with (1 Corinthians 12:26; Romans 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Hebrews 10:34). ——————————————————————————– One that hath been tempted (pepeirasmenon).

Perfect passive participle of peirazτ, as already shown in Hebrews 2:17-18. ——————————————————————————– Without sin (chτris hamartias). 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” (astheneiai) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained “undefiled” (amiantos) in a world of sin (John 8:46). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

Hebrews 4:16

Hebrews 4:16 Hebrews 4:16 ————————– προσερχωμεθαG4334 [G5741] WE SHOULD COME ουνG3767 μεταG3326 WITH παρρησιαςG3954 τωG3588 TO THE θρονωG2362 τηςG3588 THRONE χαριτοςG5485 OF GRACE ιναG2443 THAT λαβωμενG2983 [G5632] WE MAY RECEIVE ελεονG1656 MERCY, καιG2532 AND χαρινG5485 GRACE ευρωμενG2147 [G5632] MAY FIND ειςG1519 FOR ευκαιρονG2121 βοηθειανG996 HELP. come: Hebrews 10:19-23, Hebrews 13:6, Romans 8:15-17, Ephesians 2:18, Ephesians 3:12 the throne: Hebrews 9:5, Exodus 25:17-22, Leviticus 16:2, 1 Chronicles 28:11 obtain: Isaiah 27:11, Isaiah 55:6, Isaiah 55:7, Matthew 7:7-11, 2 Corinthians 12:8-10, Philippians 4:6, Philippians 4:7, 1 Peter 2:10 Genesis 6:8 - General Genesis 18:29 - General Genesis 18:31 - General Genesis 19:21 - I Exodus 19:24 - but let Exodus 30:6 - before the mercy seat that is over the testimony Exodus 34:34 - he took Exodus 40:20 - mercy Numbers 7:89 - he heard Job 31:37 - as a Psalms 5:7 - I worship Psalms 47:8 - throne Psalms 107:6 - Then Son 2:14 - let me hear Son 7:12 - there will I give thee Isaiah 37:16 - dwellest Isaiah 44:2 - formed Isaiah 64:5 - meetest Jeremiah 17:12 - General Ezekiel 36:37 - I will yet Daniel 6:10 - his windows Matthew 4:1 - to Matthew 5:7 - for Matthew 20:34 - Jesus Luke 9:11 - healed Luke 11:9 - Ask Luke 18:13 - God Acts 2:21 - whosoever Romans 5:21 - grace 2 Corinthians 12:9 - My grace 1 Timothy 1:13 - but Titus 3:5 - according Hebrews 2:17 - a merciful Hebrews 2:18 - suffered Hebrews 6:19 - entereth Hebrews 7:19 - we Hebrews 9:8 - the way Hebrews 10:22 - draw Hebrews 12:28 - with reverence 1 John 3:21 - General Revelation 8:3 - offer it with the prayers Hebrews 4:16. ———————- Come boldly denotes a feeling of confidence that we may have on account of such a sympthetic Intercessor. The Israelites came near the tabernacle or temple, relying on their high priest to officiate on their behalf, by making intercession for them before the mercyseat in the most holy place, which was a type of the throne of grace. Accordingly we as spiritual Israel may approach by faith unto this throne where Jesus is acting as our High Priest. Our prayers through Him will reach the ears of God, calling for grace or favor to help us in the time of need while in this world of temptation. Hebrews 4:16 ——————————————————————————– Come— unto (προσερχώμεθα) oP., 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 προσαγωγή access expresses the same idea. See Ephesians 2:18; Ephesians 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes— that Christianity is the religion of free access to God. Comp. 2 Corinthians 3:12-13. ——————————————————————————– Unto the throne of grace (τῳθρόνῳτῆςχάριτος) The phrase N.T.o. Throne of glory, Matthew 19:28; Matthew 25:31 : of majesty, Hebrews 8:1.

In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10.

Throne of grace expresses grace as the gift of divine power. ——————————————————————————– Mercy— grace (ἔλεος—χάριν) Mercy for past sins; grace for future work, trial, and resistance to temptation. ——————————————————————————– To help in time of need (εἰςεὔκαιρονβοήθειαν) 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. Hebrews 4:16 ——————————————————————————– Let us therefore draw near (proserchτmetha oun). Present active middle volitive subjunctive of proserchomai. “Let us keep on coming to” our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Hebrews 7:25; Hebrews 10:1; Hebrews 10:22; Hebrews 11:6). ——————————————————————————– Unto the throne of grace (tτi thronτi tηs charitos).

This old word (thronos) we have taken into English, the seat of kings and of God and so of Christ (Hebrews 1:3; Hebrews 1:8), but marked by grace because Jesus is there (Matthew 19:28). Hence we should come “with boldness” (meta parrηsias).

Telling Jesus the whole story of our shortcomings. ——————————————————————————– That we may receive mercy (hina labτmen eleos). Purpose clause with hina and second aorist active subjunctive of lambanτ. ——————————————————————————– And find grace (kai charin heurτmen). Second aorist active subjunctive of heuriskτ. We are sure to gain both of these aims because Jesus is our high priest on the throne. ——————————————————————————– To help us in time of need (eis eukairon boηtheian). Boηtheia is old word (from boηtheτ, Hebrews 2:18 which see), in N.T. only here and Acts 27:17. Eukairos is an old word also (eu, well, kairos, opportunity), only here in N.T. “For well-timed help,” “for help in the nick of time,” before too late.

In the Word Study Bible

The In the Word Study Bible provides practical study notes and commentary on the biblical text, designed to help readers engage with Scripture through careful observation, interpretation, and application. It serves as a devotional and educational resource for personal and group Bible study.

View all chapters →

Old Testament

New Testament

PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD

‹ Chapter 3 Hebrews — All Chapters Chapter 5 ›