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Hebrews 4

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The Promise of God’s Rest Remains 1–11

1
Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it. ​
2
For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard. ​
3
For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world. ​
4
For he hath said somewhere of the seventh day on this wise, And God rested on the seventh day from all his works;
5
and in this place again, They shall not enter into my rest.
6
Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience,
7
he again defineth a certain day, To-day, saying in David so long a time afterward (even as hath been said before), To-day if ye shall hear his voice, Harden not your hearts. ​
8
For if Joshua had given them rest, he would not have spoken afterward of another day. ​
9
There remaineth therefore a sabbath rest for the people of God. ​
10
For he that is entered into his rest hath himself also rested from his works, as God did from his.
11
Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience. ​

The Power of God’s Word 12–13

12
For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. ​
13
And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do. ​

Jesus, Our Great High Priest 14–16

14
Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. ​
15
For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. ​
16
Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. ​

Bible text: American Standard Version (1901) · Public domain

Study Notes for Hebrews 4

Verse 1

come short of it — 'Come short' is hustereo, to lag behind or lack, the verb of 'come short of the glory of God' (Rom 3:23) and 'fail of the grace of God' (Heb 12:15). The fear follows 3:19, 'they could not enter in because of unbelief'. 'Rest' (katapausis) is the word of Ps 95:11, quoted in 3:11.

Verse 2

not being mixed with faith — 'Mixed' is sugkerannumi, to blend together, found only here and in 1 Cor 12:24 ('God hath tempered the body together'). The message did not profit because it was not blended with faith in the hearers. 'The word preached' is literally 'the word of hearing' (akoe), the 'report' of Isa 53:1, by which 'faith cometh by hearing' (Rom 10:16–17).

Verse 3

we which have believed do enter into rest — 'Do enter' is present tense: those who believe enter now. Ps 95:11 is quoted in the oath's form, 'if they shall enter into my rest', where the Psalm itself reads 'that they should not enter into my rest'. 'The works were finished from the foundation of the world', as v.4 explains from the seventh day.

Verse 7

To day — The words are Ps 95:7–8, spoken 'in David', long after Joshua, hence 'after so long a time'. 'Limiteth' (horizo) is to mark out, the verb of 'determined the times before appointed' (Acts 17:26) and 'ordained of God to be the Judge' (Acts 10:42). The same 'To day' is urged in 3:7, 13 and 15.

Verse 8

if Jesus had given them rest — 'Jesus' is Joshua, the same name in Greek; Acts 7:45 speaks of the fathers brought in 'with Jesus' to the land. The LORD did give rest in his day (Josh 21:44; 22:4), yet David later speaks of 'another day', so the rest of Ps 95 is more than the rest of the land.

Verse 9

a rest — Sabbatismos, a sabbath-rest, occurs only here; vv.1, 3, 5, 10 and 11 use katapausis. 'Remaineth' (apoleipo) is the word of v.6. The rest belongs to 'the people of God' and follows the pattern of the seventh day (v.4), as in Rev 14:13, 'that they may rest from their labours'.

Verse 11

Let us labour therefore — Spoudazo, to make every effort, the verb of 'give diligence to make your calling and election sure' (2 Pet 1:10). 'Unbelief' is apeitheia, refusal to be persuaded, rendered 'disobedience' in Eph 2:2. 'Example' (hupodeigma) is a pattern, as in John 13:15; here it is the pattern of the wilderness generation.

Verse 12

quick, and powerful — 'Quick' is living (cf. 'the living God', 3:12), and 'powerful' is energes, at work, the word of 'effectual' in 1 Cor 16:9 and Philem 6. 'Twoedged' (distomos) is used of the sword from Christ's mouth (Rev 1:16). 'Dividing asunder' is merismos, rendered 'gifts' in 2:4, and 'discerner' (kritikos) occurs only here.

Verse 13

naked and opened — 'Creature' is ktisis, anything created, the word of Rom 8:19. 'Naked' (gumnos) and 'opened' (trachelizo, found only here) leave nothing covered before the eyes of God. The same sight is spoken of in Ps 33:13, 'The LORD looketh from heaven; he beholdeth all the sons of men', and in Prov 15:3.

Verse 14

a great high priest — 'Passed into' is dierchomai, to go right through, as Christ is 'made higher than the heavens' (7:26) and has entered 'into heaven itself' (9:24). 'Profession' is homologia, confession, the word of 3:1 and of 10:23, 'Let us hold fast the profession of our faith without wavering'.

Verse 15

touched with the feeling — Sumpatheo, to suffer with, occurs only here and in Heb 10:34 ('ye had compassion of me in my bonds'). 'Infirmities' (astheneia) is the word of Matt 8:17, 'Himself took our infirmities'. 'In all points tempted like as we are, yet without sin' completes the thought of 2:18.

Verse 16

the throne of grace — 'Come' is proserchomai, to draw near, the verb of 10:22, 'Let us draw near with a true heart'. 'Boldly' is parrhesia, as in 10:19. 'Help' (boetheia) is the noun of the verb rendered 'succour' in 2:18, and 'in time of need' is eukairos, in good season, used elsewhere only at Mark 6:21 ('a convenient day').