THE EPISTLE OF THE
1APOSTLE PAUL
TO THE
2H E B R E W S

Hebrews 4

1The rest of Christians to be attained by faith. 12The power of God's word. 14Having Jesus the Son of God for our high priest, we must hold fast our profession, and come boldly unto the throne of grace.


1LET us therefore 1fear, lest, a promise 2being left us of entering into his rest, any of you should seem 3to come short of it.

1 That is, observe it with carefulness, see Philip. 2:12, which is not repugnant to a firm confidence in Christ, as appears in verse 16.

2 That is, being yet remaining to us. Others take the word being left for forsake or not to take heed; but the first translation agrees well with the following verse.

3 That is, not to have come to the purpose or goal which was set before him; a similitude taken from the Israelites in the wilderness, who had indeed left Egypt to travel towards the land of Canaan, but were hindered by their unbelief that they came not into it. Or, to be deprived from it, that we must go without it.

2For unto us was the gospel preached, as well as 4unto them: but the word 5preached did not profit them, not being 6mixed with faith in them that heard it.

4 Namely, in the times of Moses and David, of whom he had spoken before. From which it appears that salvation was imparted to no man in the Old Testament, but by the doctrine of the Gospel. See also John 8:56; Acts 15:10, 11; Hebrews 11.

5 Gr. of hearing, that is, of preaching whereby comes the hearing of the Word, as Isa. 53:1; Rom. 10:16.

6 That is, joined, accompanied, as things, which men mix, are joined one with another.

3For we which have believed do 7enter into rest, 8as he said, Asa I have sworn in my wrath, 9if they shall enter into my rest: 10although the works were 11finished from the foundation of the world.

7 Namely, whereof David speaks in Psalm 95 and the apostle afterwards in verse 9.

8 Namely, not in specific terms, but by a necessary consequence. For, if God swears that unbelievers shall not enter into God’s rest, than on the contrary He promises that believers shall enter in.

a Psalm 95:11.

9 See Heb. 3:11.

10 Or, whereas notwithstanding; the apostle wants to prove thereby that elsewhere in the Scripture is indeed spoken of a twofold rest, namely, of the Sabbath day and of the land of Canaan, but that David in the ninety-fifth Psalm speaks not properly of either of these two, but of another rest, which was signified by these two, and stood yet open to believers. The reason, whereby the apostle proves that, is because God’s rest on the Sabbath after the creation of all things, namely about three thousand years, was so long passed, and that the Israelites long before, namely about four hundred years, were brought into the rest of the land of Canaan by Joshua, whereas David here speaks of a rest whereunto believers were yet daily invited, as he proves by the words to day, and which therefore was yet reserved and kept open for them, as he concludes in verse 9.

11 Gr. were done. For in six days God created heaven and earth, and rested from it on the seventh day.

4For he spake in a 12certain place of the seventh day on this wise, Andb God did 13rest the seventh day 14from all his works.

12 Namely, Gen. 2:2; Exod. 20:11.

b Gen. 2:2; Exod. 20:11; 31:17.

13 That is, ceased from producing new kinds of creatures. For, God is not wearied nor tired, Isa. 40:28, therefore He needs no such rest against it.

14 Namely, which He had purposed to create. For, from the preservation of all things, and restitution of what decays therein, God never rests, Psalm 104:13, etc.; John 5:17; Acts 17:25, etc.

5And 15in this place again, If they shall enter into my rest.

15 Namely, the 95th Psalm, which is spoken of in that which goes before.

6Seeing therefore it 16remaineth that some must enter therein, and they to whom it was 17first preached entered not in because of unbelief:

16 Namely, by a necessary consequence, as is noted on the 3rd verse.

17 Namely, by Moses, in the wilderness, as is noted on the 2nd verse.

7Again, 18he limiteth a certain day, saying 19in David, To day,c after so long a 20time; as it is said, To day if ye will hear his voice, harden not your hearts.

18 Namely, God the Holy Spirit, as is expressed in Heb. 3:7.

19 Gr. in David; that is, in the Psalms of David, or by David, as this word in is also taken, Rom. 9:25.

c Psalm 95:7; Heb. 3:7.

20 Namely, that the Israelites were delivered out of Egypt, and come into the land of Canaan.

8For if 21Jesus had 22given them rest, then would he not afterward have spoken of another day.

21 That is, Joshua, the son of Nun, who brought the children of Israel into the land of Canaan. See Acts 7:45.

22 Or, set them in rest. Namely, in which the supreme happiness of man consists, and to which David points. For although the land of Canaan was also a place of rest for the Israelites, yet their chief good consisted not in it, but it was only a shadow of this last and spiritual rest, and therefore they must also give diligence to come thereunto by faith.

9There remaineth therefore 23a rest 24to the people of God.

23 Gr. sabbatismos, that is, a rest, namely, besides the rest of the land of Canaan and of the 7th day, which is a spiritual and eternal rest, which is signified hereby, and which he describes in the following verse.

24 That is, for true believers, which are the true Israelites and children of the promise.

10For 25he that is entered into his rest, he also hath ceased from his own works, as God did from his.

25 By the word he is understood everyone of the faithful, who are said to enter into God’s rest, when they here rest from the fulfilling of the works of the flesh, and hereafter shall fully rest from all their labor, Rev. 14:13, of which rest the Sabbath is here also considered as a sacramental sign and figure.

11Let us labour therefore to enter 26into that rest, lest any man fall 27after the same example of 28unbelief.

26 Namely, by a steadfast faith, as the following words entail.

27 That is, be an example of disobedience, as our fathers were in the wilderness. Others take the word fall for perish.

28 Or, disobedience.

1229For the word of God is 30quick, and powerful, and sharper 31thand any twoedged sword, piercing even to 32the dividing asundere of soul and spirit, and 33of the joints and marrow, and is 34a discerner of the thoughts and intents of the heart.

29 Some understand this of Christ, Who is called the Word of God, John 1:1; Rev. 19:13. The entire description which follows also agrees well with this. But seeing Paul in his other writings does not call the person of Christ by this Name, it may here be taken more suitably for the Word of the Gospel, the power whereof is elsewhere also described. See Rom. 1:16; 2 Cor. 3:8, 9; 1 Peter 1:23, 25.

30 Gr. living, namely, by the operation of the Holy Spirit, Who thereby manifests this life and this power in our hearts.

31 Gr. above every two-edged sword. The Greek word properly signifies a sword that has two mouths, and bites or cuts on two sides; as a sharp sword is also said to go forth from Christ’s mouth, Rev. 19:15. See also Isa. 11:4 and Eph. 6:17. Through which by a similitude is given to understand that God’s Word on the one side breaks the hearts by conviction of sins and punishments which man has deserved, and on the other side purifies the hearts, and kills sinful lusts, that we may live from now on unto Christ. See an example in Acts 2:37, 38.

d Eccl. 12:11; Isa. 49:2; Eph. 6:17.

32 That is, unto the most inward motions of the will and of the understanding of man. See also 1 Thes. 5:23.

e apart, into pieces/parts*

33 That is, of that which seems there to be most secret in man, as are the marrow and the joining together of the members.

34 God’s Word is said to judge or discern the thoughts and reasoning of the hearts, because a man being instructed and admonished by God’s Word, excuses or accuses himself before God’s judgment, and therefore humbles himself before God, or also is encouraged by it, to go boldly unto the throne of His grace. See 1 Cor. 14:24, 25.

13Neitherf is there any creature that is not manifest 35in his sight: but all things are naked and 36opened unto the eyes of him 37with whom we have to do.

f Psalm 33:13.

35 Namely, God, verse 12, with Whom we have to do; as in the following clause is expressed. Thus he arises here from the Word of God unto God Himself, Who is a Discerner and Judge of all. It is a new reason why we must give good heed to His Word, seeing this Word has such power over our souls, from Him Who knoweth and judgeth all things.

36 The Greek word signifies to open the neck or the throat, in order that we may see the parts or inward members which are in the breast; as the priests were wont first to open the breast of the animals, which were offered, from the neck downward, to see if all parts therein were clean and unblemished.

37 Or, to whom we must give an account; or, unto whom we speak, namely, in our prayers. Or, of whom we have the word, or speak, namely, in this our discourse.

1438Seeingg then that we have a great high priest, that is 39passed 40into the heavens, Jesus the Son of God, let us hold fast 41our profession.

38 Here the apostle concludes his treatment of Christ’s prophetical office, and goes forward to His Priestly and Kingly office, even as he presently ascribes a throne to Him also, and compares Him with Melchizedek; and calls Him a great High Priest, because He is greater than all the priests of the Old Testament, who were but shadows of Christ’s priestly office, as shall be declared in more detail in the five following chapters.

g Heb. 3:1; 6:20; 8:1; 9:11.

39 Namely, even into the third heaven which is the throne of God, and the glorious habitation of the holy angels and spirits, which was signified by the Holy of Holies, as is declared in Heb. 9:24. See also 2 Cor. 5:8; 12:2, 4.

40 Namely, which are visible.

41 That is, steadfastly profess by a true faith the doctrine of this so great an High Priest, notwithstanding all difficulties and persecutions which might come upon us thereby.

15Forh we have not an high priest which cannot be touched with the feeling of our infirmities; buti was 42in all points tempted 43like as we are, yet withoutj sin.

h Heb. 2:18.

i Philip. 2:7.

42 Namely, not only to which man is naturally subjected in this life, but also even to the difficulties and punishments, which by sin were added thereto; only sin itself excepted, which was to be done away by obedience, holiness and righteousness.

43 Gr. according to similitude.

j Isa. 53:9; 2 Cor. 5:21; 1 Peter 2:22; 1 John 3:56.

16Let us therefore come boldly untok44the throne of grace, that we may obtain mercy, and find grace 45to help 46in time of need.

k Rom. 3:25.

44 Namely, which God has now established in Christ. The apostle seems here to have respect to the mercyseat, which was upon the ark of the covenant, whereby the tables of the law, which required the most exact obedience or punishment in the first covenant, were covered, as Christ is also so called, Rom. 3:25.

45 Gr. for timely help. Or, for help at the suitable time.

46 Namely, when such is beneficial or necessary to us unto our salvation.