TRV
Translation
King James Version
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Complete Jewish Bible
for Good News has also been proclaimed to us, just as it was to them. But the message they heard didn’t do them any good, because those who heard it did not combine it with trust.
Berean Standard Bible
For we also received the good news just as they did; but the message they heard was of no value to them, since they did not share the faith of those who comprehended it.
American Standard Version
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.
World English Bible Messianic
For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed with faith by those who heard.
Geneva Bible (1599)
For vnto vs was the Gospel preached as also vnto them: but the worde that they heard, profited not them, because it was not mixed with faith in those that heard it.
Young's Literal Translation
for we also are having good news proclaimed, even as they, but the word heard did not profit them, not being mixed with faith in those who heard,
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In the KJVVerse 30,017 of 31,102
Study This Verse
Commentary on Hebrews 4 verses 1–10
1 ¶ Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
9 There remaineth therefore a rest to the people of God.
10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
I. II. Main points1. 2. Sub-points
Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.
II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (Heb 4:2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.
III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, Heb 4:2. Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.
IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.
V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,
1.By asserting so positively the truth of it, from the experience of himself and others: "We, who have believed, do enter into rest, Heb 4:3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven."
2.He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest (Heb 4:3, Heb 4:4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest - God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, Heb 4:10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.
VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS 4
We also had the promise to enter into the kingdom through our faith and spiritual way of life, as well as those who accepted the command through the law so that … they might possess the land granted to them. “But the message” of the law “which they heard did not benefit them because it did not meet with faith” in the hearers. “We who have believed” in Christ and his gifts “enter” faithfully “that rest.” They, on the other hand, did not enter into that rest in consequence of the vow made through David, who said, “I swore in my anger that they should not enter my rest.”
Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS 4
In fact, if Joshua, the son of Nun, who allowed them to inherit the land, had settled them and given them rest, they still would not speak at all about the “other day of rest.” Indeed, Joshua made them rest, because he gave them the land as an inheritance, but they did not rest in it perfectly, as God perfectly rested from God’s works, for they lived in toils and wars. If that rest was not a true rest, since Joshua himself, the giver of their rest, was urged by the wars, if this is their condition, I say, there still remains the sabbath of God, who gives rest to those who enter there, as God rested from God’s works, that is, from all the works which God made.
John ChrysostomAD 407
Homily on Hebrews 6
"Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time").
Then he adds "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says.
John ChrysostomAD 407
Homily on Hebrews 6
Then, again, from gloomy ones, "Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it." For that is manifest and confessed.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.1-2
It was fitting for them to be afraid, he says so that they might not be found lacking because of the depravity of their opinion, when they themselves had received the promise of access into the rest. For let no one suppose that the promise of the things to come are sufficient for him, just as it was not sufficient for them. For they were not joined to the things promised in accordance with faith. Therefore, one ought to read as follows, “They did not attach themselves in faith to the things that they heard,” namely, the promises that were made to them from God through Moses.
Theodore of MopsuestiaAD 428
COMMENTARY ON HEBREWS 4.1-2
We ought to be afraid … lest we, too, who have received the promise of the entrance into the rest, may be found lacking through a wickedness of purpose. For let no one think that the promise of things to come suffices him any more than it did them. Indeed, they did not understand in faith what had been promised.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.4-7
This is the work of true “rest,” namely, not having to run again to the old things, while enduring transition and change. For just as God is said to rest from his creation of the world, having completed its foundation, so it is fitting that also the one who has entered “into rest” not run back again to the old things, viewing with contempt the labors required by the law’s virtuous ordinances to restrain transgression. For out of necessity change and a removal from the old institution follows these things.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.4-7
“Today” is neither an indefinite period of time, nor can it be predicated of an interval outside of “days” as if “today” were joined with each day. This should be stated not only for the sake of apostolic perspicuity but also for the sake of those who wish to understand, in the matter of the origin of the Only Begotten, the “I have begotten you today” by flatly asserting that the “today” is an indefinite period of time. They cannot perceive that if this were the case one would not be able to speak of a “today” since there was then not yet a day. The apostle has made clear that he would not say that “today” is an indefinite period of time when he said, “Again speaking in David he marks off a day.” Also in another passage, “Comfort them every day until it will be called ‘the Day.’ ” First he showed that the “today” is not being spoken of outside of “days,” by his saying “every day,” and so appending “until it will be called ‘the Day.’ ” Then in the matter of the “day” it does not appear as if he were talking about an indefinite period of time which might be applied both to the time that has already passed and the time that is about to come. For what does he say? Deeming “each day” to be “the Day” which is spoken to we should give heed to remaining in the faith. For as “the Day” indicates the present day, he advises them to make full use of the day for that which is useful for exhortation.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
After making this digression to scare them and to cause them to look forward to the hope given them, he then gives attention to the “rest,” bringing out that in times past the inspired David foretold it to us.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God’s promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God’s words?
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
As the God of all on the sixth day completed the whole of creation, and on the seventh he rested from creating, so those departing this life and moving to that one will be rid of the present labors.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
He wants to make clear three rests mentioned in the divine Scripture: first, the seventh day, on which God finished creating; second, the land of promise; and third, the kingdom of heaven. He provides proof of this from the inspired testimony: If there is no other rest (he is saying), why on earth does he also urge those in receipt of the second kind not to harden their hearts, threaten punishment and make mention of those who spurned the second kind? He cites them in order, and firstly the rest on the seventh day.
Isaac of NinevehAD 700
ASCETICAL HOMILIES 14
I am speaking of that order of tears which belongs to those who shed tears unceasingly both night and day. Whoever has found the reality of these things truly and accurately has found it in stillness. The eyes of such a man become like fountains of water for two years’ time or even more, that is, during the time of transition: I mean, of mystical transition. But afterwards you enter into peace of thought; and from this peace of thought you enter into the rest of which St. Paul has spoken, but only in part and to the extent that nature can contain it. From that peaceful rest his intellect begins to behold mysteries. And thereupon the Holy Spirit begins to reveal heavenly things to you, and God dwells within him and raises up the fruit of the Spirit in you. And from this he perceive dimly … the change nature is going to undergo at the renewal of all things.… When you enter into that region which is peace of the thought, then the multitude of tears is taken away from you, and afterwards tears come to you in due measure and at the appropriate time. This is, in all exactness, the truth of the matter as told in brief, and it is believed by the whole church.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.3-11
Just as the first “rest” did not prevent there being a second rest, so neither does the existence of a second rest prevent the existence of a third and more perfect rest.… Then it is clear that there is a certain other rest beyond those rests which have been spoken of, and that this rest is hallowed not for any who happen to chance upon it, but rather “for the people of God.” But truly the people of God are “those who believe” in him and who keep his commandments.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.2
He says, “Not having joined themselves to the things they heard,” that is, the things they believed. How was it possible for them to be joined to those things? “By faith,” he says, that is, through faith. For if the latter had believed as the former had, they would have been joined together into one, since their faith would have joined them together and blended them together.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
“Let us therefore fear.” In the saying, he says, "Today, if you will hear His voice, do not harden your hearts as in the rebellion (Heb. 3:15), let us therefore fear." And the "therefore" has been added. For the sake of being lengthy, so that the construction may not seem incoherent, the "therefore" has been placed. Let us fear, he says, lest any of you should seem to come short of entering into his rest. For the promise of entering into his rest still remains for those who wish. And this is the kingdom of heaven.
"lestany one of you may seem to have come short of it." They are lacking in entering. However, he did not say, "They have come short," but rather, "may seem to have come short."
“For we are also evangelized just as they were.” We have been evangelized about the good things to come, just as they were in a symbolic way about the earth.
"but the word which they heard did not profit them." You see that this is what he says, that nothing will profit you from becoming hearers of the preaching, if you do not also bring in what is from yourselves, namely faith; for the word which you heard by itself has not benefited even those in the past. But see how on our part the matter was called the gospel, as a promise of true goods, and as given from a crown and victory; but on their part, a matter of hearing.
"not being mixed with faith." That is to say, do not be mixed with it [the word]. From this, the idea of believing without hesitation is hinted at. And he says that those who believed heard. For they truly heard, those who also believed. Paul speaks about Joshua and Caleb. And this he says: The word which they heard did not profit them, not being mixed and as if blended and united with faith in those who heard it, namely, those who believed concerning Jesus.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
He says, not being mixed, that is, with those who have believed. How were they to be united? With faith, he says, that is, through faith. For if these had believed just as those did, they would have been gathered into one, as if by a kind of glue of faith, uniting them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 4:2 underscores a profound truth about the reception of God's divine revelation: the message of salvation and promise, though universally proclaimed, only becomes profitable when it is actively embraced and integrated with personal faith. Drawing a poignant parallel with the ancient Israelites who failed to enter God's promised rest due to their unbelief, this verse serves as a timeless warning to all who hear God's word, emphasizing that intellectual assent or mere exposure is insufficient; true benefit and spiritual progress hinge on a response of genuine, living faith.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Parallelism is central, drawing a direct comparison between "us" (the New Testament believers) and "them" (the ancient Israelites), highlighting the continuity of God's method of revelation and the consistent requirement for a faithful response. This parallelism sets up a strong contrast between the potential for profit and the actual lack thereof, directly attributing the failure to the absence of faith. The phrase "not being mixed with faith" functions as a potent metaphor, likening the word of God to an ingredient that must be thoroughly combined with faith to become effective. This imagery suggests an intimate, internal fusion rather than a superficial hearing, emphasizing the transformative power that occurs when belief truly permeates the reception of divine truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 4:2 profoundly articulates the critical role of faith in the appropriation of divine truth and promise. It reveals that God's sovereign act of revelation, while complete and perfect in itself, requires a corresponding human response of active trust for its benefits to be realized. The "gospel" (good news) is always potent, but its power is not automatically applied; it must be "mixed" with faith, indicating a dynamic, personal engagement with the message. This principle transcends dispensations, showing that from the wilderness generation to the New Testament church, God's method of interaction with humanity consistently hinges on faith as the conduit for His blessings and the means to enter His rest.
REFLECTION AND APPLICATION
Hebrews 4:2 serves as a timeless mirror for every individual who encounters the Word of God. It challenges us to move beyond passive hearing or mere intellectual acknowledgment to a place of deep, transformative engagement. In an age saturated with information, it's easy to consume spiritual content without truly internalizing it. This verse compels us to ask: Am I merely hearing the "gospel" (whether a sermon, a Bible reading, or a theological discussion), or am I actively mixing it with faith? Is God's word truly profiting me, shaping my character, guiding my decisions, and leading me into His rest? The call is to allow the truth to permeate our hearts, to trust its promises, and to obey its commands, thereby activating its inherent power in our lives. Our spiritual vitality, our ability to overcome trials, and our ultimate entry into God's eternal rest are directly proportional to the degree to which we receive His word with genuine, active faith.
Questions for Reflection
FAQ
What does "the word preached did not profit them" mean in the context of Hebrews 4:2?
Answer: This phrase means that despite hearing God's promises and commands, the ancient Israelites in the wilderness did not benefit from them. The "word preached" refers to the good news of God's provision and the promise of entering His rest (the land of Canaan). However, because they did not combine what they heard with faith—meaning they did not believe, trust, or obey God's word—it remained ineffective and failed to lead them into the promised blessing. Their unbelief rendered God's powerful word "unprofitable" for them, preventing them from experiencing its intended positive outcome, as highlighted throughout Hebrews 3.
CHRIST-CENTERED FULFILLMENT
Hebrews 4:2, while drawing from the Old Testament experience of Israel, finds its ultimate fulfillment and most profound meaning in Christ. The "gospel" preached to the Israelites, though referring to the promise of a physical land, was a foreshadowing of the greater spiritual rest and salvation offered through Jesus Christ. The failure of the old covenant generation to enter their rest due to unbelief serves as a stark warning, but it also illuminates the absolute necessity of faith in the New Covenant, where Christ Himself is the embodiment of God's promise and the true source of rest. Just as the Israelites needed to believe God's word to enter Canaan, so too must all people believe in the finished work of Christ to enter into God's eternal rest. Jesus declares, "Come to me, all you who are weary and burdened, and I will give you rest. He is the "word" made flesh (John 1:14), and to receive Him by faith is to truly "mix" the divine message with a believing heart, leading to salvation and the profound spiritual rest that surpasses all understanding (Philippians 4:7). Thus, the unprofitability of the word without faith in the Old Testament points directly to the indispensable role of faith in Christ for all who seek to enter God's promised rest today.