Hebrews 3-4

Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever. Close and serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.

Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. "Take heed:" all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.

The saints' privilege is, they are made partakers of Christ, that is, of the Spirit, the nature, graces, righteousness, and life of Christ; they are interested in all Christ is, in all he has done, or will do. The same spirit with which Christians set out in the ways of God, they should maintain unto the end. Perseverance in faith is the best evidence of the sincerity of our faith. Hearing the word often is a means of salvation, yet, if not hearkened to, it will expose more to the Divine wrath. The happiness of being partakers of Christ and his complete salvation, and the fear of God's wrath and eternal misery, should stir us up to persevere in the life of obedient faith. Let us beware of trusting to outward privileges or professions, and pray to be numbered with the true believers who enter heaven, when all others fail because of unbelief. As our obedience follows according to the power of our faith, so our sins and want of care are according to the prevailing of unbelief in us.

The privileges we have under the gospel, are greater than any had under the law of Moses, though the same gospel for substance was preached under both Testaments. There have been in all ages many unprofitable hearers; and unbelief is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painful consequence of partial neglect, and of a loose and wavering profession, that they often cause men to seem to come short. Let us then give diligence, that we may have a clear entrance into the kingdom of God. As God finished his work, and then rested from it, so he will cause those who believe, to finish their work, and then to enjoy their rest. It is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that of the seventh day, or that into which Joshua led the Jews. This rest is, a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they shall obtain when the Lord Jesus shall appear from heaven. But those who do not believe, shall never enter into this spiritual rest, either of grace here or glory hereafter. God has always declared man's rest to be in him, and his love to be the only real happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.

Observe the end proposed: rest spiritual and eternal; the rest of grace here, and glory hereafter; in Christ on earth, with Christ in heaven. After due and diligent labour, sweet and satisfying rest shall follow; and labour now, will make that rest more pleasant when it comes. Let us labour, and quicken each other to be diligent in duty. The Holy Scriptures are the word of God. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It makes a soul that has long been proud, to be humble; and a perverse spirit, to be meek and obedient. Sinful habits, that are become as it were natural to the soul, and rooted deeply in it, are separated and cut off by this sword. It will discover to men their thoughts and purposes, the vileness of many, the bad principles they are moved by, the sinful ends they act to. The word will show the sinner all that is in his heart. Let us hold fast the doctrines of Christian faith in our heads, its enlivening principles in our hearts, the open profession of it in our lips, and be subject to it in our lives. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, pleading the cause, and presenting the offerings of his people. In the sight of Infinite Wisdom, it was needful that the Saviour of men should be one who has the fellow-feeling which no being but a fellow-creature could possibly have; and therefore it was necessary he should actual experience of all the effects of sin that could be separated from its actual guilt. God sent his own Son in the likeness of sinful flesh, Ro 8:3; but the more holy and pure he was, the more he must have been unwilling in his nature to sin, and must have had deeper impression of its evil; consequently the more must he be concerned to deliver his people from its guilt and power. We should encourage ourselves by the excellence of our High Priest, to come boldly to the throne of grace. Mercy and grace are the things we want; mercy to pardon all our sins, and grace to purify our souls. Besides our daily dependence upon God for present supplies, there are seasons for which we should provide in our prayers; times of temptation, either by adversity or prosperity, and especially our dying time. We are to come with reverence and godly fear, yet not as if dragged to the seat of justice, but as kindly invited to the mercy-seat, where grace reigns. We have boldness to enter into the holiest only by the blood of Jesus; he is our Advocate, and has purchased all our souls want or can desire.

Wherefore--Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (Heb 12:2). The Greek word is often used by Luke, Paul's companion (Lu 12:24, 27). brethren--in Christ, the common bond of union. partakers--"of the Holy Ghost." heavenly calling--coming to us from heaven, and leading us to heaven whence it comes. Php 3:14, "the high calling"; Greek "the calling above," that is, heavenly. the Apostle and High Priest of our profession--There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (Joh 20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [Bengel]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Mt 21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (Joh 20:21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart. profession--"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.

towards Him Will Incur a Heavier Punishment than Befell Unbelieving Israel in the Wilderness. As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. Ebrard in Alford remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came both in the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God (Ex 28:9-29, 36, 38). Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God (Heb 2:17, 18). Parallel with this line of argument as to His superiority to angels (Heb 1:4) runs that which here follows as to His superiority to Moses (Heb 3:3): (1) because as Son over the house; He is above the servant in the house (Heb 3:5, 6), just as the angels were shown to be but ministering (serving) spirits (Heb 1:14), whereas He is the Son (Heb 3:7, 8); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (Heb 4:1-11), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (Heb 4:14; 5:10).

He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses. Who was faithful--The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (Heb 2:17). So Moses in God's house (Nu 12:7). appointed him--"made Him" High Priest; to be supplied from the preceding context. Greek, "made"; so in Heb 5:5; 1Sa 12:6, Margin; Ac 2:36; so the Greek fathers. Not as Alford, with Ambrose and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (De 18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.

For--assigning the reason why they should "consider" attentively "Christ" (Heb 3:1), highly as they regard Moses who resembled Him in faithfulness (Heb 3:2). was--Greek, "has been." counted worthy of more glory--by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (Heb 1:13). builded the house--Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [Alford]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.

Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.

faithful in all his house--that is in all God's house (Heb 3:4). servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward. for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (Heb 8:5; 9:8, 23; 10:1).

But Christ--was and is faithful (Heb 3:2). as a son over his own house--rather, "over His (God's, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Heb 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Heb 3:2, 5] [Chrysostom]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [Bengel]. whose house are we--Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading. the rejoicing--rather, "the matter of rejoicing." of the hope--"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom]. firm unto the end--omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts. 7-11. Exhortation from Ps 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence ... (Heb 3:6). Jesus is "faithful," be not ye unfaithful (Heb 3:2, 12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Ps 95:7-11, is completed at Heb 3:12, "Take heed," &c. Holy Ghost saith--by the inspired Psalmist; so that the words of the latter are the words of God Himself. To-day--at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (Heb 3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used. hear--obediently. his voice--of grace.

Harden not your hearts--This phrase here only is used of man's own act; usually of God's act (Ro 9:18). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (Ne 9:17). provocation ... temptation--"Massah-meribah," translated in Margin "tentation ... chiding," or "strife" (Ex 17:1-7). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. Nu 20:1-13 and De 33:8 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah. in the day--Greek, "according to the day of."

When--rather, "Where," namely, in the wilderness. your fathers--The authority of the ancients is not conclusive [Bengel]. tempted me, proved me--The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so. saw my works forty years--They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below, Heb 3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.

grieved--displeased. Compare "walk contrary," Le 26:24, 28. that generation--"that" implies alienation and estrangement. But the oldest manuscripts read, "this." said--"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath (Heb 3:11); an ascending gradation (compare Heb 3:17, 18). and they have not known--Greek, "But these very persons," &c. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [Bengel]; compare "but they," Ps 106:43. not known my ways--not known practically and believingly the ways in which I would have had them go, so as to reach My rest (Ex 18:20).

So--literally, "as." I sware--Bengel remarks the oath of God preceded the forty years. not--literally, "If they shall enter ... (God do so to me and more also)," 2Sa 3:35. The Greek is the same, Mr 8:12. my rest--Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never fully enjoyed rest; whence it followed that the threat extended farther than the exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its full blessedness was, and is, yet future: Ps 25:13; 37:9, 11, 22, 29, and Christ's own beatitude (Mt 5:5) all accord with this, Heb 3:9.

Take heed--to be joined with "wherefore," Heb 3:7. lest there be--Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so. in any--"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [Calvin]. heart--The heart is not to be trusted. Compare Heb 3:10, "They do always err in their heart." unbelief--faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses. departing--apostatizing. The opposite of "come unto" Him (Heb 4:16). God punishes such apostates in kind. He departs from them--the worst of woes. the living God--real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (Heb 2:3).

one another--Greek, "yourselves"; let each exhort himself and his neighbor. daily--Greek, "on each day," or "day by day." while it is called To-day--while the "to-day" lasts (the day of grace, Lu 4:21, before the coming of the day of glory and judgment at Christ's coming, Heb 10:25, 37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow. lest ... of you--The "you" is emphatic, as distinguished from "your fathers" (Heb 3:9). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (Heb 3:8). deceitfulness--causing you to "err in your heart." sin--unbelief.

For, &c.--enforcing the warning, Heb 3:12. partakers of Christ--(Compare Heb 3:1, 6). So "partakers of the Holy Ghost" (Heb 6:4). hold--Greek, "hold fast." the beginning of our confidence--that is, the confidence (literally, substantial, solid confidence) of faith which we have begun (Heb 6:11; 12:2). A Christian so long as he is not made perfect, considers himself as a beginner [Bengel]. unto the end--unto the coming of Christ (Heb 12:2).

While it is said--connected with Heb 3:13, "exhort one another ... while it is said, To-day": Heb 3:14, "for we are made partakers," &c., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." Alford translates, "Since (that is, 'for') it is said," &c., regarding Heb 3:15 as a proof that we must "hold ... confidence ... unto the end," in order to be "partakers of Christ."

For some--rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,' Heb 3:15), did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (Eze 2:3)? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So Heb 3:17, 18, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in Heb 3:16; (2) the forty years of it in the wilderness, Heb 3:17; (3) the denial of entrance into the land of rest, Heb 3:18. Compare Note, see on 1Co 10:5, "with the majority of them God was displeased." howbeit--"Nay (why need I put the question?), was it not all that came out of Egypt?" (Ex 17:1, 2). by Moses--by the instrumentality of Moses as their leader.

But--Translate, "Moreover," as it is not in contrast to Heb 3:16, but carrying out the same thought. corpses--literally, "limbs," implying that their bodies fell limb from limb.

to them that believed not--rather as Greek, "to them that disobeyed." Practical unbelief (De 1:26).

they could not enter--though desiring it.

Let us ... fear--not with slavish terror, but godly "fear and trembling" (Php 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19). being left us--still remaining to us after the others have, by neglect, lost it. his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Re 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ. should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short.

Let Us Strive to Obtain It by Him, Our Sympathizing High Priest.

gospel preached ... unto them--in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan. the word preached--literally, "the word of hearing": the word heard by them. not being mixed with faith in them that heard--So the Syriac and the Old Latin Versions, older than any of our manuscripts, and Lucifer, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, Heb 4:7, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (Heb 10:25; Jude 19).

For--justifying his assertion of the need of "faith," Heb 4:2. we which have believed--we who at Christ's coming shall be found to have believed. do enter--that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter." into rest--Greek, "into the rest" which is promised in the ninety-fifth Psalm. as he said--God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At Heb 4:11 he again, as in Heb 3:12-19 already, takes up faith as the indispensable qualification for entering it. although, &c.--Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, Heb 4:3-9, when they shall rest from their works, as God did from His, Heb 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us. finished--Greek, "brought into existence," "made."

he spake--God (Ge 2:2). God did rest the seventh day--a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh. from all his works--Hebrew, Ge 2:2, "from all His work." God's "work" was one, comprehending, however, many "works."

in this place--In this passage of the Psalm again, it is implied that the rest was even then still future.

it remaineth--still to be realized. some must enter--The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Lu 14:23). they to whom it was first preached entered not--literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on Heb 4:2. unbelief--Greek, rather "disobedience" (see on Heb 3:18).

Again--Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, Heb 3:7, 15), To-day if ye hear His voice," &c. [Alford].

Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Ac 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest.

therefore--because God "speaks of another day" (see on Heb 4:8). remaineth--still to be realized hereafter by the "some (who) must enter therein" (Heb 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," Heb 4:3). God's rest was a Sabbatism; so also will ours be. a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in Heb 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this Heb 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (Heb 4:4), as God rested (Re 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Re 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."

For--justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9). he that is entered--whosoever once enters. his rest--God's rest: the rest prepared by God for His people [Estius]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after. hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [Grotius] (Jer 6:16; Mt 11:28, 29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [Calvin]. from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Ge 2:3, 15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. Alford translates, "He that entered into his (or else God's, but rather 'his'; Isa 11:10, 'His rest': 'the joy of the Lord,' Mt 25:21, 23) rest (namely, Jesus, our Forerunner, Heb 4:14; 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (Heb 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on Heb 4:4).

Let us ... therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour--Greek, "strive diligently." that rest--which is still future and so glorious. Or, in Alford's translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20). fall--with the soul, not merely the body, as the rebel Israelites fell (Heb 3:17). after the same example--Alford translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [Grotius]. The Jews say, "The parents are a sign (warning) to their sons."

For--Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). Re 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (Heb 4:2) is destroying to the disobedient (2Co 2:15, 16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb 4:8. quick--Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God." powerful--Greek, "energetic"; not only living, but energetically efficacious. sharper--"more cutting." two-edged--sharpened at both edge and back. Compare "sword of the Spirit ... word of God" (Eph 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [Chrysostom]. Philo similarly speaks of "God passing between the parts of Abraham's sacrifices (Ge 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Ac 17:28). piercing--Greek, "coming through." even to the dividing asunder of soul and spirit--that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co 2:14, "the natural [animal-souled] man" (Jude 19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings). and of the joints and marrow--rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pr 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and ... which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with Heb 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." Alford's interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect. discerner of the thoughts--Greek, "capable of judging the purposes." intents--rather, "conceptions" [Crellius]; "ideas" [Alford]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.

creature--visible or invisible. in his sight--in God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).

Seeing then--Having, therefore; resuming Heb 2:17. great--as being "the Son of God, higher than the heavens" (Heb 7:26): the archetype and antitype of the legal high priest. passed into the heavens--rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest. Jesus--the antitypical Joshua (Heb 4:8). hold fast--the opposite of "let slip" (Heb 2:1); and "fall away" (Heb 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [Tittmann].

For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mt 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Ex 28:29). cannot be touched with the feeling of--Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual. but--"nay, rather, He was (one) tempted" [Alford]. like as we are--Greek, "according to (our) similitude." without sin--Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [Alford].

come--rather as Greek, "approach," "draw near." boldly--Greek, "with confidence," or "freedom of speech" (Eph 6:19). the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " If," &c. (Job 33:23-28). obtain--rather, "receive." mercy--"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15). find grace--corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [Estius]. Compare "Come unto Me ... and I will give you rest (the rest received on first believing). Take My yoke on you ... and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mt 11:28, 29). in time of need--Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Ps 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Ro 5:6. Not, as Alford explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (2Co 6:2). help--Compare Heb 2:18, "He is able to succor them that are tempted."