Hebrews 4

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.

     Believers must be ever vigilant against backsliding into unbelief, of not being found worthy to enter into eternal rest with Jesus at the end of life (see also Heb 6:6; Mat 7:21-23). It is an urgent message: Hold the beginning of (your) confidence stedfast unto the end (Heb 3:14; 3:6), else you will not be accepted. Remember the sad case of those unfaithful, disobedient Israelites who were denied entrance into Canaan. “Therefore fear! And labor so that you might enter in (Heb 4:11). 

     Christians should fear (phobeo) falling short (Heb 12:28-29). It’s a strong word that many evangelicals will re-define because it does not fit their theology of “once-saved, always-saved.” Yet Peter, upon hearing and seeing the conversion of the Gentile Cornelius, said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness is accepted with Him (Acts 10:34-35). Jacob referred to God as the Fear of Isaac (Gen 31:42).

     Another popular teaching is that you must testify to have that feeling, or assurance of salvation. Otherwise you are not saved. What? Where do we read that in the Scriptures? Let him that thinketh he standeth take heed lest he fall. Over-confidence is dangerous. The Jews were broken off the olive tree because of unbelief, but Gentiles are admonished to not be highminded on account of their inclusion, but fear (Rom 11:20-21). It is the highest arrogance to think that by saying, “I know I am saved” it will be so (see Mat 7:22-23). God is the only one knows that. And He is exceedingly high, holy and just – the Omnipotent, all-sovereign Judge who by Himself decides who will receive His mercy and who will not (Rom 9:18). While man’s actions move the heart of God, it is the meek, contrite, humble man who will find His grace (Isa 57:15), not the prideful, over-confident, boastful man. Yes, let us therefore fear.

     For word studies on dokeo (should seem) see Mat 3:9; John 5:39; Php 3:4; Heb 12:11, and on hustero (come short) see Rom 3:23; Heb 12:15; Mat 19:20; John 2:3.

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.

     Man has heard the Gospel preached (translated from one word, euaggelizo) under both covenants. It was first preached (same word, euaggelizo) only to the Jews in the desert (Heb 4:6), but then Christ brought the glad tidings (euaggelizo) that is for all people (Luke 2:10; 4:18). This Greek verb appears early in the Septuagint as “proclaiming news” (ie 1Sam 31:9; 2Sam 4:10; 1Kings 1:42), but later as “preaching the Word of salvation” (i.e. Ps 40:9; 96:2; Is 40:9; 52:7; 61:1; Joel 2:32). In the New Testament, euaggelizo refers almost exclusively in contexts of evangelizing, or proclaiming the Word of Truth, the Gospel (euaggelion) of your salvation (Eph 1:13). Here in Hebrews 4 however, it is used of Moses preaching the Truth to Israel, and in Galatians 3:8, the Gospel was preached to Abraham “in advance.”

     The KJV reads as if there is a grammatical parallel in this verse: the gospel preached, and, the Word preached. In the original however, the last phrase is, “the hearing of the Word” (o logos tas akoas). The former is a verbal phrase while the latter is made up of nouns. Nevertheless, the two phrases describe a complementary situation, “the Word preached and heard.”

     The Word was not profitable to the Israelite hearers because it was not mixed with faith. This Greek word is found just once more in the Greek Bible (1Cor 12:24). This picture of Faith as a mixture agrees with the Scriptures depiction of saving faith as a combination of five essential ingredients (see note for Mat 14:31). Hearing+believing+accepting+doing+persevering = Saving Faith. The Israelites heard, saw and believed. But did they accept the Word in their hearts and persevere in doing it? Caleb and Joshua did, but the majority did not. They were quick to forget Moses when he went missing for 40 days and designed their own god to worship. They complained, they fought, they tempted God. Let us take heed to their sad example, lest any of us should seem to come short (v1).

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.

     The Greek is framed to contrast the faithlessness of the old covenant Jews under Moses with the faithfulness of the new covenant Jews under Christ, “The Word did not profit the faith-lacking Jews. But we do enter the Rest – we who did believe. For the Lord said, I sware in My wrath, they shall not enter into My rest.” The unbelieving Jews were disallowed from entering the promised rest in Canaan, but those who truly believe will surely enter His rest. The word believed (pisteuo) and its noun faith (pistis) are closely related (see notes for Heb 3:12; Rom 3:3).

     The centerpiece of this verse is a quotation, So I sware in My wrath, They shall not enter into My rest (Ps 95:11, LXX). The Greek matches the Septuagint exactly, but the KJV translators have mistakenly inserted the conditional word, “if” and omitted, “not.” This unhappy rendering leaves the thought hanging and the meaning is lost. In the previous chapter (see Heb 3:11) they translated this identical quotation in perfect accord with the Septuagint given above, which is undoubtedly the correct reading. The partial quote in Heb 4:5 should be translated likewise, for the Greek is identical in all 4 texts.

     Although the works were finished from the foundation of the world. This belongs with the next sentence, which speaks of God resting on the seventh day from His creative work.

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:

     The core truth taught in this chapter involves the rest (katapausis, katapauo, cf Deut 12:9; 1Kings 8:56; Is 66:1) that God has promised to those who abide faithful to Him. The word appears nine times in Hebrews 4:1-11. The saints of God are promised rest and a Rest. The former is found in the present reign of Christ in His Covenant of Peace on earth, but the latter is that glorious Rest with Him and the saints of all ages in the eternal home of the soul. The certain day (v7) also makes reference to this rest.

    While Canaan is a type of the eternal Rest, the Sabbath is a type of the rest with Christ in life. The children of Israel were required to keep the Law of Moses in all diligence and strictitude – its rituals, feasts, holydays, laws of uncleanness, rules for worship, etc. It was a heavy yoke that even the fathers were not able to bear (Acts 15:10). Believers in the New Covenant “rest” from that labor. We are not justified by keeping the deeds of the Law (Rom 3:20). The prophets foresaw this era, And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious (Is 11:10). Jesus responded to that prophetic word, saying, Come unto Me all ye that labor and are heavy laden, and I will give you rest (Mat 11:28).

     Rest in Christ does not mean desisting from all labor forevermore. The typology of the Sabbath shows that God, after resting from His creative work on the seventh day, began His long, patient, gracious work with Mankind. He did not indulge in relaxation after a hard day’s work, but rested in the joy of a job done well. In a beautiful sense, that is the rest that we enjoy as Christians and how glorious it is! We marvel in the salvation that Jesus has wrought, we rejoice in having the Word more surely in hand (2Pet 1:19), we delight in seeing the Spirit poured out without measure (Acts 2:17), and we rest in the profound peace that comes from being forgiving (Rom 14:17).

     Our note on the previous verse showed the inconsistent translation of Heb 3:11; 4:3; 4:5. In addition to that, the word “must” does not occur in the original of verse 6. Here is a paraphrase translation of verses 1-9 which corrects these deficiencies (see also YLT).

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.

     David wrote about this day (of rest) many years after Joshua entered the land of Canaan and conquered it (Ps 95:7-11), saying it was “Today.” And while Israel did gain a certain rest after that perilous labor (see 1Kings 8:56), it was not the rest that God had promised. Nor was it the Sabbath, though it too was a veritable rest, albeit a periodic one. If the promised rest was not by Joshua nor by the Sabbath, then a rest remains for the people of God. See my paraphrase in the previous note.

     Read Joshua instead of “Jesus” in verse 8. In the Greek language, Jesus (Iesous) is the equivalent of Joshua in Hebrew. See the same rendering in the KJV of Acts 7:45.

     The rest (sabbatismos) in verse 9 has a different Greek cognate. Everywhere else the word rest comes from katapausis or its verb form katapauo. The sabbath-rest, not being a permanent rest, seems to typify the spiritual rest that the Christian experiences during life with Christ (2Cor 5:17; Rom 5:17). For typologically the Old Testament week looked forward to the New Covenant by creating two different periods – six days of work, one day of rest. The sabbath rest typifies the spiritual rest in Christ for all who put their faith in Him. These blessings were upgrades from the Old Covenant: sins actually forgiven (not just covered), true peace of the soul (based on the blood of God’s Son instead of bulls and goats), and the Holy Spirit dwelling within (not falling upon a man from time to time). These have passed from death unto life (1John 3:14). On the other hand, the rest of the Sabbath did require preparation and labor. It was a commandment, Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD (Lev 19:30). This corresponds well with the Age of Grace, wherein we keep the words and commandments in the Law of Christ. See note for Heb 4:4. 
     A heavenly rest with Christ also awaits the faithful and its upgrades are even more wonderful because the Enemies will no longer exist. Sin, Satan and the World will be cast into the lake of fire. Persecution, temptation and self will be remembered no more.

10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

     The divine Author of the Scriptures appears throughout this chapter, but is often left unnamed: He said (v3), He spake (v4), He limiteth a certain day (v7), He spoke of another day (v8). Therefore, He that is entered into his rest (v10) probably refers to God also. Compare to verse 4, which begins similarly with He and ends with God at rest on the seventh day. More particularly, it is Christ who hath ceased from His own works and entered into His rest. Let us therefore labor to follow Him there, always looking carefully to fall not in the same pattern of unbelief as the children of Israel (see Heb 3:12).

     The word labor comes from the Greek verb spoudazo, which means to make every effort, to diligently endeavor (2Tim 2:15; 2Pet 1:10; Eph 4:3). They which have believed in God (must) be careful to maintain good works (Titus 3:8). The ultimate rest in the Lord will come when Christ is revealed in the heavens with His holy angels, to be glorified and admired by them which believe (2Thes 1:7-10). Yet, we must diligently labor or we will not be allowed to enter in (James 2:14-26). The Scriptures show that the disobedient, the unfaithful and even the inactive (Mat 25:24-30) will be turned away into outer darkness.

12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

     The initial conjunction for (gar), shows that this verse is linked in thought with the previous sentences, where the Apostle showed the severity and veracity of the Word of God at work in the Old Testament. By His spoken and written Word, God promised rest to Israel; but after seeing their unfaith, He cut off a whole generation of Jews from receiving that rest. Let us therefore fear (v1) and ever remember their example, for the Word of God is alive and active today in the Church of Jesus Christ.

     The Word (logos) of God (theou). This phrase is found hundreds of times in several variations in both the Greek and Hebrew Scriptures. In the Old Testament it is most commonly written, the Word of the Lord. The title has a three-fold signification in the Bible although it is impossible to completely isolate one from the other two. It is:

     While the above examples are fairly seen, it is difficult to neatly place in one category statements like, The Word of God is not bound (2Tim 2:9) or, the Word of God grew and multiplied (Acts 12:24), or, the washing of water by the Word (Eph 5:26), or, John who bare record of the Word of God (Rev 1:2). This parallels the truth of the Trinity, in which the Father, the Son and the Holy Spirit work and act as one, yet exist as three beings. The best way to take this title is as a whole – God and His spoken/written words as one. To forcibly dissect The Word of God into one of the exclusive meanings above is improper and potentially dangerous. Nevertheless, many scholars and commentators attempt to do so, and end up falling into a large morass of confusion and conjecture. The Word spoken reveals God; the Word written declares God; the Word made flesh manifests God (study 1John 1:1-3).

     The Word of God (written/spoken/seen) is quick (zao, alive). Peter wrote in similar vein: Being born again…by the Word of God, which liveth (zao) and abideth for ever (1Pet 1:23). Jesus implied the Word’s living nature when He said, Heaven and earth shall pass away, but My words (logos) shall not pass away (Mat 24:35). The Word of God is ageless, always relevant, everywhere present and continuously in action. The words that I speak unto you, they are spirit, and they are life (John 6:63). The Jews believed the same of their Scriptures, for Stephen, in his last sermon, referred to the Old Testament as the lively (zao) oracles (logion) of God (Acts 7:38). Paul encouraged the saints to hold forth the Word of Life in the midst of a crooked and perverse nation (Php 2:5-16).

     The Word of God is powerful (energes). This word does not appear elsewhere in the New Testament, but the verb form, energeo, is found quite often. It means “to work powerfully” (i.e. Mat 14:2; Rom 7:5; 1Cor 12:6; Gal 2:8; Eph 1:11; 1Thes 2:13). Jesus gave James and John the surname, Boanerges (Mark 3:17). Two passages of the Old Testament mightily illustrate the power of God’s Word. So shall My Word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it (Is 55:10-11). Given that emphatic promise, how urgently we should strive to be under the blessing of God’s Word! The second is Jeremiah 23:29, Is not My Word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces.

     The Word is sharper than any twoedged sword (machaira). The first time this word is found in the Greek Scriptures is in the account of Abraham taking a knife (machaira) to kill his son Isaac as a sacrifice victim (Gen 22:6). Many commentators have noted the analogy here to the careful cutting apart of the animals of sacrifice. Depending upon the type of sacrifice, the priests were commanded to cut off the fat, separate the kidneys from the entrails, remove the skin, etc (Ex 29:22; Lev 4:11; 9:19). The Word of God, however, penetrates to the dividing asunder of a man’s soul and spirit. It knows the tiniest thought, motive and attitude of a man. Nothing is hidden from His knowledge; every inward part lays open and bare before His eyes. Each person lays naked upon the dissection table of God, exposed before His surgical knife which He uses to cut away the fats of self and sin. This should be a comfort to the saints of God, but a terrifying thought to the wicked.

     In the Old Testament rituals, the fat was to be burned in sacrifice to God, which corresponds to the Christian’s sacrifice of Self unto God (Rom 12:1). Paul also used circumcision as a type of the putting off the body of the sins of the flesh (Col 2:11). This is accomplished by the operation of the Word of God – piercing, dividing and discerning the very intents of the heart of man. operation  The word discerner (kritikos) should probably be translated “judger” (cf krites, krino, krisis). To discern (diakrino) is to dissect and understand the deep workings of a situation (Mat 16:3; 1Cor 2:14; Heb 5:14), but to judge (krino) is to determine and assign blame/guilt/punishment.

     The man of God has been given the Holy Scriptures to reprove and instruct (2Tim 3:15-17). As he rightly divides the Word of Truth to his listeners (2Tim 2:15), they are cut to the heart by God’s piercing truth. See Stephen’s sermon to the guilty Jews in Acts 7:54.

13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

     The visual effect of this verse is powerful. God is openly beholding and constantly judging every created thing (ktisis, cf Rom 8:19). Before His eyes, all creation is naked and opened (trachelizo). The imagery of this word is of the priest laying bare the throat (trachelos, trachea) of his sacrifice victim in preparation for the machaira.

     God knows to the minutest degree every vestige of good and evil in each heart and in every place – it is all naked and plain before His eyes. The Lord looketh from heaven, He beholdeth all the sons of men (Ps 33:13; Job 26:6). The figurative meaning of the eye in the Scriptures is knowledge and wisdom, as in the eyes of your understanding (Eph 1:18; see also, 2Chr 16:9; Ps 11:4; Pro 15:3; Rev 5:6). Before Him we must all give an account. Jesus also used the eye as a euphemism for the mind (Mat 6:22-23).

     Coupling the all-knowing, all-see eyes of God with His perfect righteousness and mercy, is to reveal His character and manner of operation with the sons of men. Truly the knife cuts both ways, pruning the ones who are seeking to please Him but cutting off those who are against Him.

14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

     The Jewish high priests of the Old Covenant were mortal men who ministered a few decades and then died and were largely forgotten. Jesus Christ, the High Priest of the New Covenant, is immortal and His ministry is everlasting. He is alive and powerfully active, having passed above to sit at the right hand of power (Mat 26:64). From that throne of the Majesty in the heavens (Heb 8:1), Christ rules with a rod of iron (Rev 12:5) and far exceeds those earthly priests, being the all-powerful, all-wise, all-knowing, all-good Son of God.

     The most wonderful attribute of our High Priest though, is that He is touched with the feeling of our infirmities. He literally knows what it means to be a man, to live and walk upon the earth. He has experienced the same temptations and suffered the same wiles and attacks of the Devil. The book of Hebrews describes Jesus our High Priest as:  merciful and faithful (Heb 2:17); in heaven (Heb 4:14) constantly interceding for us (Heb 7:25); sympathetic and understanding (Heb 4:15); perfect in trial and wholly sinless (v15).

     Many of the people in Central and South America classify themselves as Catholic, but most of them do not attend mass. Instead they make weekly pilgrimages to their shrines scattered throughout the countryside. Some go to pray to the virgin Mary, others pray to the saint that their particular region has adopted. The saint of the 11th region of Chile is Sebastian and there are many sanctuaries on the roadsides in his name, usually by a bridge, waterfall or other body of water. “Santuario San Sebastian.” They go to pray to a man who died long ago, a man who they believe will move God to work on their behalf. In their minds, direct prayers to God have little chance of being answered because He is too high, too powerful, terribly just and righteous, very angry against sin and largely detached from Mankind. Sadly, they cannot understand that God sent His Son to earth for the purpose of dispelling that wrong idea. Jesus was a man who lived the same experiences that we have. Yet, Jesus is also the Mighty God, the Prince of peace (Is 9:6). And unlike Saint Sebastian, Jesus is alive and possesses the power to answer our prayers, to work miracles, to heal and to save. What’s more, He wants us to come before His throne of Grace (v16).

     These verses particularly challenge the wrong beliefs of those who are following the errors of the false prophets of the Catholic church. They are praying to the wrong person! Christians need to get these people to read the simple Word of God and then let it perform its cutting, discerning work (Heb 4:12). I have seen first-hand the light of Truth spring forth in the hearts of Catholic people who faithfully, yet blindly, follow their priests and traditions. They almost never read the Bible themselves and even if they were to attend a mass, the priests recite a little piece and that’s it. Nevertheless, these people share a common foundation with us. They believe in God, they believe the Bible is the Word of God. If you can get them to read and study the Bible, the Word can do it’s wonderful work.

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

     Knowing that this High Priest understands and careth for you (1Pet 5:7), brings us courage to go before His throne in time of need. It is a powerful word picture: the Throne of Grace. A King with real authority, plus a heart that wants to help. Isaiah prophesied of Christ: In mercy shall the throne be established: and He shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness (Is 16:5).

     The Apostle urges us to petition Christ for mercy and grace. As our eternal High Priest, He has offered the sacrifice of atonement for us (Heb 9:11-12). He is holy, harmless and made higher than the heavens (Heb 7:26). He sits at the right hand of the Majesty in the heavens (Heb 8:1-2), with all authority and power to intercede for the saints and grace them with help. The picture is not that Christ unilaterally extends grace, but that we go to Him and petition for grace. The Throne is there, it has been set up in all power; but we need to go to Him, believing that He rules the world in the best interests of His own people.

     In this verse, Grace is depicted as mercy and help that Christ extends when Man petitions Him. To come boldly unto the throne means to dare to go to Him and ask. For if Christ our High Priest is holy, undefiled, separate from sinners (Heb 7:26), how can an unholy, defiled man possibly think to get help from such an One? God rewards boldness! Dare to go before His throne. Dare to touch His scepter, for He has extended it. You will find that He is a merciful and faithful High Priest (Heb 2:17) who knoweth our frame; He remembereth that we are dust (Ps 103:14). It is the only way we will find grace in time of need. The word boldness (parrhesia) is used in similar connotation later, in Hebrews 10:19.

     Some theologians claim that God gives grace to Mankind blindly. “Grace is God’s unmerited favor,” they say. That idea is categorically contrary to the constant teaching of the Scriptures. God, with wide-open eyes, is looking for people who want His grace. He is waiting for people to humble themselves and come before His throne in petitions for mercy (2Chr 16:9; Ps 34:15; Jer 32:19). The double helix of God’s grace is Pardon and Power – the power to overcome sin, the power to live for Christ. See notes on 1Cor 1:4 and John 1:16.