Hebrews 4 commentary

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.

1. Let us therefore fear, etc. He concludes that there was reason to fear lest the Jews to whom he was writing should be deprived of the blessing offered to them; and then he says, lest anyone, intimating that it was his anxious desire to lead them, one and all, to God; for it is the duty of a good shepherd, in watching over the whole flock so to care for every sheep that no one may be lost; nay, we ought also so to feel for one another that every one should fear for his neighbors as well as for himself

But the fear which is here recommended is not that which shakes the confidence of faith but such as fills us with such concern that we grow not torpid with indifference. Let us then fear, not that we ought to tremble or to entertain distrust as though uncertain as to the issue, but lest we be unfaithful to God’s grace.

By saying Lest we be disappointed of the promise left us, he intimates that no one comes short of it except he who by rejecting grace has first renounced the promise; for God is so far from repenting to do us good that he ceases not to bestow his gifts except when we despise his calling. The illative therefore, or then means that by the fall of others we are taught humility and watchfulness according to what Paul also says,

“These through unbelief have fallen; be not thou then high ­ minded, but fear.” Calvin renders the last verb “be disappointed,” (frustratus,) though the verb means properly to be behind in time, to be too late; yet it is commonly used in the sense of falling short of a thing, of being destitute; of being without. See Romans 3:23; 1 Corinthians 1:7; chapter 12:15. To “come short” of our version fitly expresses its meaning here, as adopted by Doddridge and Stuart; or “to fall short,” as rendered by Macknight.

“Seem” is considered by some to be pleonastic. The verb δοκέω is so no doubt sometimes, but not always; but here appears to have a special meaning, as the Apostle would have no one to present even the appearance of neglecting to secure the rest promised. — Ed.

(Romans 11:20.)

2. For to us, etc. He reminds us that the doctrine by which God invites us to himself at this day is the same with that which he formerly delivered to the fathers; and why did he say this? That we may know that the calling of God will in no degree be more profitable to us than it was to them, except we make it sure by faith. This, then, he concedes, that the Gospel is indeed preached to us; See Appendix O but lest we should vainly glory, he immediately adds that the unbelieving whom God had formerly favored with the participation of so great blessings, yet received from them no fruit, and that therefore we also shall be destitute of his blessing unless we receive it by faith. He repeats the word hear for this end, that we may know that hearing is useless except the word addressed to us be by faith received.

But we must here observe the connection between the word and faith. It is such that faith is not to be separated from the word, and that the word separated from faith can confer no good; not indeed that the efficacy or power of the word depends on us; for were the whole world false, he who cannot lie would still never cease to be true, but the word never puts forth its power in us except when faith gives it an entrance. It is indeed the power of God unto salvation, but only to those who believe. (Romans 1:16.) There is in it revealed the righteousness of God, but it is from faith to faith. Thus it is that the word of God is always efficacious and saving to men, when viewed in itself or in its own nature; but no fruit will be found except by those who believe.

As to a former statement, when I said that there is no faith where the word is wanting, and that those who make such a divorce wholly extinguish faith and reduce it to nothing, the subject is worthy of special notice. For it hence appears evident that faith cannot exist in any but in the children of God, to whom alone the promise of adoption is offered. For what sort of faith have devils, to whom no salvation is promised? And what sort of faith have all the ungodly who are ignorant of the word? The hearing must ever precede faith, and that indeed that we may know that God speaks and not men.

Hebrews Chapter 4:3-10

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.

3. Ingredimur enim in ejus requiem postquam credidimus: sicut dixit, Itaque juravi in ira mea, si introibunt in requiem meam; tametsi operibus a creatione mundi perfectis.

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.

4. Dixit enim alicubi sic de die septimo, Et requievit Deus septimo die ab omnibus operibus suis:

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

5. Et in hoc rursum, Si introibunt in requiem meam.

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

6. Quando igitur reliquum fit ut quidam ingrediantur in ipsam, et quibus prius evangelizatum fuit, non intrarunt propter incredulitatem:

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.

7. Rursum quendam praeficit diem hodiernuum in David dicens post tantum temporis (quemadmodum dictum est) Hodie si vocem ejus audieritis, ne obduretis corda vestra:

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

8. Nam si Iesus requiem illis praestitisset, non de alia loqueretur post illos dies.

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

9. Ergo relinquitur sabbathismus populo Dei.

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

10. Nam qui ingreditur in requiem ejus, requievit et ipse ab operibus propriis quemadmodum a suis Deus.

He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in its literal sense; but he now amplifies and decorates it; and thus he rather alludes to than explains the words of David. This sort of decoration Paul employed in Romans 10:6, in referring to these words of Moses, “Say not, who shall ascend into heaven!” etc. Nor is it indeed anything unsuitable, in accommodating Scripture to a subject in hand, to illustrate by figurative terms what is more simply delivered. However, the sum of the whole is this, that what God threatens in the Psalm as to the loss of his rest, applies also to us, inasmuch as he invites us also at this day to a rest.

The chief difficulty of this passage arises from this, that it is perverted by many. The Apostle had no other thing in view by declaring that there is a rest for us, than to rouse us to desire it, and also to make us to fear, lest we should be shut out of it through unbelief He however teaches us at the same time, that the rest into which an entrance is now open to us, is far more valuable than that in the land of Canaan. But let us now come to particulars.

3. For we which have believed do enter into rest, or, for we enter into the rest after we have believed, etc. It is an argument from what is contrary. Unbelief alone shuts us out; then faith alone opens an entrance. We must indeed bear in mind what he has already stated, that God being angry with the unbelieving, had sworn that they should not partake of that blessing. Then they enter in where unbelief does not hinder, provided only that God invites them. But by speaking in the first person he allures them with greater sweetness, separating them from aliens.

Although the works, etc. To define what our rest is, he reminds us of what Moses relates, that God having finished the creation of the world, immediately rested from his works and he finally concludes, that the true rest of the faithful, which is to continue forever, will be when they shall rest as God did. The general drift of the passage is evident, yet the construction has been found difficult. Without repeating the various solutions which have been offered, I shall give what appears to me the easiest construction, —

3. We indeed are entering into the rest who believe: as he hath said, “So that I sware in my wrath, They shall by no means enter into my rest,” when yet the works were finished since the foundation of 4. the world; (for he hath said thus in a certain place of the seventh day, “And God rested on the seventh day from all his works,” 5. and again in this place, “They shall by no means enter into my 6. rest;”) it then remains therefore that some do enter in because of unbelief.

The particle ἐπεῖ has created the difficulty, which I render in the sense of ἔπειτα, then consequently the argument is simply this: Inasmuch as God had sworn that the unbelieving should not enter into his rest long after the rest of the sabbath was appointed; it follows as a necessary consequence that some do enter into it, though the unbelieving did not enter. The argument turns on the word “rest;” It was to show that it was not the rest of the Sabbath. The argument in the next verses turns on the word “today,” in order to show that it was not the rest of Canaan.

The fourth and fifth verses are only explanatory of the concluding sentence of the preceding, and therefore ought to be regarded as parenthetic. — Ed. And doubtless as the highest happiness of man is to be united to his God, so ought to be his ultimate end to which he ought to refer all his thoughts and actions. This he proves, because God who is said to have rested, declared a long time after that he would not give his rest to the unbelieving; he would have so declared to no purpose, had he not intended that the faithful should rest after his own example. Hence he says, It remaineth that some must enter in: for if not to enter in is the punishment of unbelief, then an entrance, as it has been said, is open to believers.

7. But there is some more difficulty in what he immediately subjoins, that there is another today appointed for us in the Psalm, because the former people had been excluded; but the words of David (as it may be said) seem to express no such thing, and mean only this, that God punished the unbelief of the people by refusing to them the possession of the land. To this I answer, that the inference is correct, that to us is offered what was denied to them; for the Holy Spirit reminds and warns us, that we may not do the same thing so as to incur the same punishment. For how does the matter stand? Were nothing at this day promised, how could this warning be suitable, “Take heed lest the same thing happen to you as to the fathers.” Rightly then does the Apostle say, that as the fathers’ unbelief deprived them of the promised possession, the promise is renewed to their children, so that they may possess what had been neglected by their fathers.

8. For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan, into which Joshua conducted the people; but he denies this to be the final rest to which the faithful aspire, and which we have also in common with the faithful of that age; for it is certain that they looked higher than to that land; nay, the land of Canaan was not otherwise so much valued except for this reason, because it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes, but on the contrary to meditate on what was spiritual as by it suggested. They to whom David addressed the Psalm were in possession of that land, but they were reminded of the duty of seeking a better rest.

We then see how the land of Canaan was a rest; it was indeed but evanescent, beyond which it was the duty of the faithful to advance. In this sense the Apostle denies that that rest was given by Joshua; for the people under his guidance entered the promised land for this end, that they might with greater alacrity advance forward towards heaven.

And we may hence easily learn the difference between us and them; for though the same end is designed for both, yet they had, as added to them, external types to guide them; not so have we, nor have we indeed any need of them, for the naked truth itself is set before our eyes. Though our salvation is as yet in hope, yet as to the truth, it leads directly to heaven; nor does Christ extend his hand to us, that he may conduct us by the circuitous course of types and figures, but that he may withdraw us from the world and raise us up to heaven. Now that the Apostle separates the shadow from the substance, he did so for this reason, — because he had to do with the Jews, who were too much attached to external things.

He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us.

10. For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar.

Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by self­denial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? For here we must always begin, when we speak of a godly and holy life, that man being in a manner dead to himself, should allow God to live in him, that he should abstain from his own works, so as to give place to God to work. We must indeed confess, that then only is our life rightly formed when it becomes subject to God. But through inbred corruption this is never the case, until we rest from our own works; nay, such is the opposition between God’s government and our corrupt affections, that he cannot work in us until we rest. But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. Many, like Calvin, have made remarks of this kind, but they are out of place here; for the rest here mentioned is clearly the rest in heaven. — Ed. Thus believers enter it but on this condition, — that by running they may continually go forward.

But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is the end of the Law.

Hebrews Chapter 4:11-13

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

11. Studeamus ergo ingredi illam requiem, nequis eodem cadat incredulitatis exemplo.

12. For the word of God is quick, and powerful, and sharper than any two-edged 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.

12. Vivus enim sermo Dei et efficax, et penetrantior quovis gladio utrinque scindente, et pertingens usque ad divisionem animae et spiritus, compagumque et medullaarum, et discretor cogitationum et intentionum cordis.

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.

13. Nec ulla est creatura quae non appareat coram ipso, imo omnia nuda et resupina in oculis ejus com quo nobis est ratio.

Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to self­denial. And as he compares entering into rest to a straight course, he sets falling in opposition to it, and thus he continues the metaphor in both clauses, at the same time he alludes to the history given by Moses of those who fell in the wilderness, because they were rebellious against God. (Numbers 26:65.) Hence he says, after the same example, signifying as though the punishment for unbelief and obstinacy is there set before us as in a picture; nor is there indeed a doubt but that a similar end awaits us, if there be found in us the same unbelief.

Then, “to fall” means to perish; or to speak more plainly, it is to fall, not as to sin, but as a punishment for it. But the figure corresponds as well with the word to “enter”, as with the sad overthrow of the fathers, by whose example he intended to terrify the Jews.

12. For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it could not be despised with impunity, as though he had said, “Whenever the Lord addresses us by his word, he deals seriously with us, in order that he may touch all our inmost thoughts and feelings; and so there is no part of our soul which ought not to be roused.” It has been a matter of dispute whether the “word” here is Christ, or the Scripture. The fathers as well as later divines are divided. The former is the opinion of Augustin, Ambrose, and also of Dr. Owen and Doddridge: and the latter is held by Chrysostom, Theophylact, and also by Calvin, Beza, Macknight, Scott, Stuart and Bloomfield. The latter is clearly the most suitable to the words of the passage. The only difficulty is in verse 13; but there a transition is evidently made from the word of God to God himself; and thus both are in remarkable manner connected together. — Ed.

But before we proceed further, we must inquire whether the Apostle speaks of the effect of the word generally, or refers only to the faithful.

It indeed appears evident, that the word of God is not equally efficacious in all. For in the elect it exerts its own power, when humbled by a true knowledge of themselves, they flee to the grace of Christ; and this is never the case, except when it penetrates into the innermost heart. For hypocrisy must be sifted, which has marvelous and extremely winding recesses in the hearts of men; and then we must not be slightly pricked or torn, but be thoroughly wounded, that being prostrate under a sense of eternal death, we may be taught to die to ourselves. In short, we shall never be renewed in the whole mind, which Paul requires, (Ephesians 4:23,) until our old man be slain by the edge of the spiritual sword. Hence Paul says in another place, (Philippians 2:17,) that the faithful are offered as a sacrifice to God by the Gospel; for they cannot otherwise be brought to obey God than by having, as it were, their own will slain; nor can they otherwise receive the light of God’s wisdom, than by having the wisdom of the flesh destroyed. Nothing of this kind is found in the reprobate; for they either carelessly disregard God speaking to them, and thus mock him, or clamour against his truth, and obstinately resist it. In short, as the word of God is a hammer, so they have a heart like the anvil, so that its hardness repels its strokes, however powerful they may be. The word of God, then, is far from being so efficacious towards them as to penetrate into them to the dividing of the soul and the spirit. Hence it appears, that this its character is to be confined to the faithful only, as they alone are thus searched to the quick.

The context, however, shows that there is here a general truth, and which extends also to the reprobate themselves; for though they are not softened, but set up a brazen and an iron heart against God’s word, yet they must necessarily be restrained by their own guilt. They indeed laugh, but it is a sardonic laugh; for they inwardly feel that they are, as it were, slain; they make evasions in various ways, so as not to come before God’s tribunal; but though unwilling, they are yet dragged there by this very word which they arrogantly deride; so that they may be fitly compared to furious dogs, which bite and claw the chain by which they are bound, and yet can do nothing, as they still remain fast bound.

And further, though this effect of the word may not appear immediately as it were on the first day, yet it will be found at length by the event, that it has not been preached to any one in vain. General no doubt is what Christ declares, when he says, When the Spirit shall come, he will convince the world, (John 16:8 9.) for the Spirit exercises this office by the preaching, of the Gospel. And lastly, though the word of God does not always exert its power on man, yet it has it in a manner included in itself. And the Apostle speaks here of its character and proper office for this end only, — that we may know that our consciences are summoned as guilty before God’s tribunal as soon as it sounds in our ears, as though he had said, “If any one thinks that the air is beaten by an empty sound when the word of God is preached, he is greatly mistaken; for it is a living thing and full of hidden power, which leaves nothing in man untouched.” The sum of the whole then is this, — that as soon as God opens his sacred mouth, all our faculties ought to be open to receive his word; for he would not have his word scattered in vain, so as to disappear or to fall neglected on the ground, but he would have it effectually to constrain the consciences of men, so as to bring them under his authority; and that he has put power in his word for this purpose, that it may scrutinize all the parts of the soul, search the thoughts, discern the affections, and in a word show itself to be the judge.

But here a new question arises, “Is this word to be understood of the Law or of the Gospel?” Those who think that the Apostle speaks of the Law bring these testimonies of Paul, — that it is the ministration of death, (2 Corinthians 3:6, 7,) that it is the letter which killeth, that it worketh nothing but wrath, (Romans 4:15,) and similar passages. But here the Apostle points out also its different effects; for, as we have said, there is a certain vivifying killing of the soul, which is effected by the Gospel. Let us then know that the Apostle speaks generally of the truth of God, when he says, that it is living and efficacious. So Paul testifies, when he declares, that by his preaching there went forth an odor of death unto death to the unbelieving, but of life unto life to believers, (2 Corinthians 2:16,) so that God never speaks in vain; he draws some to salvation, others he drives into ruin. This is the power of binding and loosing which the Lord conferred on his Apostles. (Matthew 18:18.) And, indeed, he never promises to us salvation in Christ, without denouncing, on the other hand, vengeance on unbelievers; who by rejecting Christ bring death on themselves. See Appendix P.

It must be further noticed, that the Apostle speaks of God’s word, which is brought to us by the ministry of men. For delirious and even dangerous are those notions, that though the internal word is efficacious, yet that which proceeds from the mouth of man is lifeless and destitute of all power. I indeed admit that the power does not proceed from the tongue of man, nor exists in mere sound, but that the whole power is to be ascribed altogether to the Holy Spirit; there is, however, nothing in this to hinder the Spirit from putting forth his power in the word preached. For God, as he speaks not by himself, but by men, dwells carefully on this point, so that his truth may not be objected to in contempt, because men are its ministers. So Paul, by saying, that the Gospel is the power of God, (Romans 1:16.) designedly adorned with this distinction his own preaching, though he saw that it was slandered by some and despised by others. And when in another place, (Romans 10:8,) he teaches us that salvation is conferred by the doctrine of faith, he expressly says that it was the doctrine which was preached. We indeed find that God ever commends the truth administered to us by men, in order to induce us to receive it with reverence.

Now, by calling the word quick or living he must be understood as referring to men; which appears still clearer by the second word, powerful, for he shows what sort of life it possesses, when he expressly says that it is efficacious; for the Apostle’s object was to teach us what the word is to us. See Appendix Q. The sword is a metaphorical word often used in Scripture; but the Apostle not content with a simple comparison, says, that God’s word is sharper than any sword, even than a sword that cuts on both sides, or two­edged; for at that time swords were in common use, which were blunt on one side, and sharp on the other. Piercing even to the dividing asunder of the soul and spirit, or to the dividing of the soul and spirit, etc. The word soul means often the same with spirit; but when they occur together, the first includes all the affections, and the second means what they call the intellectual faculty. So Paul, writing to the Thessalonians, uses the words, when he prays God to keep their spirit, and soul, and body blameless until the coming of Christ, (1 Thessalonians 5:23,) he meant no other thing, but that they might continue pure and chaste in mind, and will, and outward actions. Also Isaiah means the same when he says,

“My soul desired thee in the night; I sought thee with my spirit.” (Isaiah 26:9.)

What he doubtless intends to show is, that he was so intent on seeking God, that he applied his whole mind and his whole heart. I know that some give a different explanation; but all the sound­minded, as I expect, will assent to this view.

Now, to come to the passage before us, it is said that God’s word pierces, or reaches to the dividing of soul and spirit, that is, it examines the whole soul of man; for it searches his thoughts and scrutinizes his will with all its desires. And then he adds the joints and marrow, intimating that there is nothing so hard or strong in man, nothing so hidden, that the powerful word cannot pervade it. The metaphor of a sword is evidently carried on; the word is like the sword which “penetrates so as to separate the soul (the animal life) and the spirit, (the immortal part,) the joints also and the marrows, being even a strict judge of the thoughts and purposes of the heart.” — Ed. Paul declares the same when he says, that prophecy avails to reprove and to judge men, so that the secrets of the heart may come, to light. (1 Corinthians 14:24.) And as it is Christ’s office to uncover and bring to light the thoughts from the recesses of the heart, this he does for the most part by the Gospel.

Hence God’s word is a discerner, (κριτικὸς, one that has power to discern,) for it brings the light of knowledge to the mind of man as it were from a labyrinth, where it was held before entangled. There is indeed no thicker darkness than that of unbelief, and hypocrisy is a horrible blindness; but God’s word scatters this darkness and chases away this hypocrisy. Hence the separating or discerning which the Apostle mentions; for the vices, hid under the false appearance of virtues, begin then to be known, the varnish being wiped away. And if the reprobate remain for a time in their hidden recesses, yet they find at length that God’s word has penetrated there also, so that they cannot escape God’s judgment. Hence their clamour and also their fury, for were they not smitten by the word, they would not thus betray their madness, but they would seek to elude the word, or by evasion to escape from its power, or to pass it by unnoticed; but these things God does not allow them to do. Whenever then they slander God’s word, or become enraged against it, they show that they feel within its power, however unwillingly and reluctantly. See Appendix R.

13. Neither is there any creature, etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this truth, that whatever is hid in man is discerned and judged by God’s word, he draws an argument from the nature of God himself. There is no creature, he says, which is hid from the eyes of God; there is, therefore, nothing so deep in man’s soul, which cannot be drawn forth into light by that word that resembles its own author, for as it is God’s office to search the heart, so he performs this examination by his word.

Interpreters, without considering that God’s word is like a long staff by which he examines and searches what lies deep in our hearts, have strangely perverted this passage; and yet they have not relieved themselves. But all difficulty disappears when we take this view, — that we ought to obey God’s word in sincerity and with cordial affection, because God, who knows our hearts, has assigned to his word the office of penetrating even into our inmost thoughts. The ambiguous meaning of the last words has also led interpreters astray, which they have rendered, “Of whom we speak;” but they ought, on the contrary, to be rendered, With whom we have to do. The meaning is, that it is God who deals with us, or with whom we have a concern; and that, therefore, we ought not to trifle with him as with a mortal man, but that whenever his word is set before us, we ought to tremble, for nothing is hid from him.

Hebrews Chapter 4:14-16

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.

14. Habentes igitur ponticem magnum qui coelos ingressus est, Iesum filium Dei, teneamus confessionem.

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.

15. Neque enim habemus pontificem, qui compati non possit infirmitatibus nostris; sed in omnibus tentatum, secundum similitudinem, absque peccato.

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.

16. Accedamus igitur cum ficucia ad thronum gratiae, ut obtineamus miseericordiam, et gratiam inveniamus in auxilium opportunum.

14. Seeing then that we have, or, Having then, etc. He has been hitherto speaking of Christ’s apostleship, But he how passes on to his second office. For we have said that the Son of God sustained a twofold character when he was sent to us, even that of a teacher and of a priest. The Apostle, therefore, after having exhorted the Jews obediently to embrace the doctrine of Christ, now shows what benefit his priesthood has brought to us; and this is the second of the two points which he handles. And fitly does he connect the priesthood with the apostleship, since he reminds us that the design of both is to enable us to come to God. He employs an inference, then; for he had before referred to this great truth, that Christ is our high priest; That is, in the latter part of chapter 2. In the beginning of chapter 3 he exhorted us to “consider” the apostle and high priest of our profession, and then proceeded to speak of him as an apostle. He now returns to the high priesthood, and says that as we have a great high priest, we ought to hold fast our profession. Such, according to Calvin, is the connection, and is adopted by Stuart and Bloomfield. — Ed. but as the character of the priesthood cannot be known except through teaching, it was necessary to prepare the way, so as to render men willing to hear Christ. It now remains, that they who acknowledge Christ as their teacher, should become teachable disciples, and also learn from his mouth, and in his school, what is the benefit of his priesthood, and what is its use and end.

In the first place he says, Having a great high priest, In the Apostle’s time there were many called high priests, such as the heads of the Levitical courses; but “the great high priest” meant him who alone had the privilege of entering into the holy of holies, that is, the high priest, as distinguished from all the rest. — Ed. Jesus Christ, let us hold fast our profession, or confession. Confession is here, as before, to be taken as a metonymy for faith; and as the priesthood serves to confirm the doctrine, the Apostle hence concludes that there is no reason to doubt or to waver respecting the faith of the Gospel, because the Son of God has approved and sanctioned it; for whosoever regards the doctrine as not confirmed, dishonors the Son of God, and deprives him of his honor as a priest; nay, such and so great a pledge ought to render us confident, so as to rely unhesitantly on the Gospel.

15. For we have not, etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind? The Jews might have had also another hindrance, for they had been accustomed to the Levitical priesthood; they saw in that one mortal man, chosen from the rest, who entered into the sanctuary, that by his prayer he might reconcile his brethren to God. It is a great thing, when the Mediator, who can pacify God towards us, is one of ourselves. By this sort of allurement the Jews might have been ensnared, so as to become ever attached to the Levitical priesthood, had not the Apostle anticipated this, and showed that the Son of God not only excelled in glory, but that he was also endued with equal kindness and compassion towards us.

It is, then, on this subject that he speaks, when he says that he was tried by our infirmities, that he might condole with us. As to the word sympathy, (συμπαθεία,) I am not disposed to indulge in refinements; for frivolous, no less than curious, is this question, “Is Christ now subject to our sorrows?” It was not, indeed, the Apostle’s object to weary us with such subtleties and vain speculations, but only to teach us that we have not to go far to seek a Mediator, since Christ of his own accord extends his hand to us, that we have no reason to dread the majesty of Christ since he is our brother, and that there is no cause to fear, lest he, as one unacquainted with evils, should not be touched by any feelings of humanity, so as to bring us help, since he took upon him our infirmities, in order that he might be more inclined to succor us. Calvin has followed the Vulg. In rendering this clause, “who cannot sympathize (compati) with our infirmities.” Our version is that of Eramus and Beza. The meaning may thus be given, “Who cannot feel for us in our infirmities.” — Ed.

Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands that of nature, by which he intimates that Christ has put on our flesh, and also its feelings or affections, so that he not only paroled himself to be real man, but had also been taught by his own experience to help the miserable; not because the Son of God had need of such a training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, in order that he might by his power raise us up, so that we may not be overwhelmed by them.

But it may be asked, What does he mean by infirmities? The word is indeed taken in various senses. Some understand by it cold and heat; hunger and other wants of the body; and also contempt, poverty, and other things of this mind, as in many places in the writings of Paul, especially in 2 Corinthians 12:10. But their opinion is more correct who include, together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things. The word “infirmities” is often used metonymically for things which we are too weak to bear, even trials and temptations. Christ, our high priest, feels for us in all those straits and difficulties, whatever they be, which meet us in our course, and make us feel and know our weaknesses. — Ed.

And doubtless the restriction, without sin, would not have been added, except he had been speaking of the inward feelings, which in us are always sinful on account of the depravity of our nature; but in Christ, who possessed the highest rectitude and perfect purity, they were free from everything vicious. Poverty, indeed, and diseases, and those things which are without us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt but that he refers to the feelings or affections of the mind, to which our nature is liable, and that on account of its infirmity. For the condition of the angels is in this respect better than ours; for they sorrow not, nor fear, nor are they harassed by variety of cares, nor by the dread of death. These infirmities Christ of his own accord undertook, and he willingly contended with them, not only that he might attain a victory over them for us, but also that we may feel assured that he is present with us whenever we are tried by them.

Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must ever remember this difference between Christ’s feelings or affections and ours, that his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain, and always partake of the nature of their source, for they are turbulent and unbridled. The common idea of what is here said is, that Christ though tried and tempted, was not yet guilty of sin, or did not fall into sin. That he had no sin, that he was without sin, is what we plainly learn from 2 Corinthians 5:21; 1 John 3:5, etc.; but is this what is taught here? The clause, I conceive, may be thus rendered, —

“But was in all things tried in like manner except sin;”

that is, with the exception that he had no innate sin to contend with. The last words are literally, “in likeness with the exclusion of sin,” which seems to import that it was a likeness with the exclusion of sin. But if the words “except (or without) sin” do not qualify “likeness,” they must be connected with “tried” or tempted, and thus rendered, —

“But was in like manner tried in all things without sin;”

that is, without sinning, or falling into sin. The difference is, that in the one sense Christ had no inward sin to contend with, and that in the other he withstood temptation without falling into sin. Both senses are true, and either of them will suit this passage. — Ed.

16. Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, — that an access to God is open to all who come to him relying on Christ the Mediator; nay, he exhorts the faithful to venture without any hesitation to present themselves before God. And the chief benefit of divine teaching is a sure confidence in calling on God, as, on the other hand, the whole of religion falls to the ground, and is lost when this certainty is taken away from consciences.

It is hence obvious to conclude, that under the Papacy the light of the Gospel is extinct, for miserable men are bidden to doubt whether God is propitious to them or is angry with them. They indeed say that God is to be sought; but the way by which it is possible to come to him is not pointed out, and the gate is barred by which alone men can enter. They confess in words that Christ is a Mediator, but in reality they make the power of his priesthood of none effect, and deprive him of his honor.

For we must hold this principle, — that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, “We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace.” And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence? “Confidence,” that is, of being heard. — Ed. It is then true what I said, that its power is taken away from Christ’s priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard.

The ground of this assurance is, that the throne of God is not arrayed in naked majesty to confound us, but is adorned with a new name, even that of grace, which ought ever to be remembered whenever we shun the presence of God. For the glory of God, when we contemplate it alone, can produce no other effect than to fill us with despair; so awful is his throne. The Apostle, then, that he might remedy our diffidence, and free our minds from all fear and trembling, adorns it with “grace,” and gives it a name which can allure us by its sweetness, as though he had said, “Since God has affirmed to his throne as it were the banner of ‘grace’ and of his paternal love towards us, there are no reasons why his majesty should drive us away.” The “throne of grace” is evidently in opposition to the throne of judgment, which especially belongs to a king. Some of the Greek fathers regarded this as the throne of Christ; but most commentators consider it to be God’s throne, as Christ is here represented as a priest and as access to God is ever described as being through Christ. See Ephesians 2:18. — Ed.

The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Ephesians 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor.

That we may obtain mercy, etc. This is not added without great reason; it is for the purpose of encouraging as it were by name those who feel the need of mercy, lest any one should be cast down by the sense of his misery, and close up his way by his own diffidence. This expression, “that we may obtain mercy”, contains especially this most delightful truth, that all who, relying on the advocacy of Christ, pray to God, are certain to obtain mercy; yet on the other hand the Apostle indirectly, or by implication, holds out a threatening to all who take not this way, and intimates that God will be inexorable to them, because they disregard the only true way of being reconciled to him.

He adds, To help in time of need, or, for a seasonable help; that is, if we desire to obtain all things necessary for our salvation. Calvin’s version is, “and find grace for a seasonable help;” which according to his explanation, means a help during the season or period of “today.” Doddridge has, “for our seasonable assistance,” — Macknight, “for the purpose of seasonable help,” — and Stuart, “and find favor so as to be assisted in time of need.” Our version seems the best, “and find grace to help in the time of need.” The address is to those exposed to trials and persecutions; and the seasonable or opportune help was such as their peculiar circumstances and wants required. The word εὔκαιρον, is in the Sept. put for “due season,” or in its time, in Psalm 104:27. The idea of Calvin is that some of the fathers, but is not suitable to this passage.

“Mercy” is compassion, and “grace” is favor or benefit received; it means sometimes favor entertained, but here the effect of favor — a benefit, and this benefit was to be a help in time of need. — Ed. Now, this seasonableness refers to the time of calling, according to those words of Isaiah, which Paul accommodates to the preaching of the Gospel, “Behold, now is the accepted time,” etc., (Isaiah 49:8; 2 Corinthians 6:2;) for the Apostle refers to that “today,” during which God speaks to us. If we defer hearing until tomorrow, when God is speaking to us today, the unseasonable night will come, when what now may be done can no longer be done; and we shall in vain knock when the door is closed.

CHAPTER 5

Hebrews Chapter 5:1-6

1. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

1. Omnis namque Pontifex ex hominibus assumptus, pro hominibus constituitur de eis quae (vel, ordinat ea quae) ad Deum pertinent, ut offerat dona et sacrifia pro peccatis;

2. Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

2. Qui possit placabilem (vel, moderatum) se praebere ignorantibus et errantibus, quando ipse quoque circumdatus est infirmitate.

3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

3. Et propter hanc debet, quemadmodum pro populo, ita et pro seipso offerre pro peccatis.

4. And no man taketh this honor unto himself, but he that is called of God, as was Aaron.

4. Ac nemo sibi usurpat honorem, sed qui vocatur a Deo, sicut et Aaron.

5. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

5. Quare nec Christus seipsum glorificavit ut esset Pontifex, sed qui loquutus est ad eum, Filius meus es tu, ego hodie genui te.

6. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

6. Quemadmodum et alibi dicit, Tu es sacerdos in aeternum secundum ordinem Melchisedec.

CHAPTER 4

He 4:1-16. The Promise of God's Rest Is Fully Realized through Christ:

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

1. 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 (He 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.

2. 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, He 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 (He 10:25; Jude 19).

3. For--justifying his assertion of the need of "faith," He 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 He 4:11 he again, as in He 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, He 4:3-9, when they shall rest from their works, as God did from His, He 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."

4. 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."

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

6. 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 He 4:2.

unbelief--Greek, rather "disobedience" (see on He 3:18).

7. 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, He 3:7, 15), To-day if ye hear His voice," &c. [Alford].

8. 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.

9. therefore--because God "speaks of another day" (see on He 4:8).

remaineth--still to be realized hereafter by the "some (who) must enter therein" (He 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," He 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 He 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 He 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (He 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."

10. For--justifying and explaining the word "rest," or "Sabbatism," just used (see on He 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] (Jr 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'; Is 11:10, 'His rest': 'the joy of the Lord,' Mt 25:21, 23) rest (namely, Jesus, our Forerunner, He 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 (He 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 He 4:4).

11. 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 He 4:10, "That rest into which Christ has entered before" (He 4:14; He 6:20).

fall--with the soul, not merely the body, as the rebel Israelites fell (He 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."

12. For--Such diligent striving (He 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 (He 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, He 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 (He 4:2), and the other for condemning and destroying the unbelieving (He 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 (He 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 He 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" (Ep 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 He 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.

13. creature--visible or invisible.

in his sight--in God's sight (He 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,' He 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (He 4:11).

14. Seeing then--Having, therefore; resuming He 2:17.

great--as being "the Son of God, higher than the heavens" (He 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 (He 4:8).

hold fast--the opposite of "let slip" (He 2:1); and "fall away" (He 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].

15. For--the motive to "holding our profession" (He 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (He 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" (He 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].

16. come--rather as Greek, "approach," "draw near."

boldly--Greek, "with confidence," or "freedom of speech" (Ep 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 (He 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" (He 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 (Psa 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 He 2:18, "He is able to succor them that are tempted."

Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause.

Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, Luk 8:18 (note). What the apostle had said before, relative to the rest, might be considered as an allegory; here he explains and applies that allegory, showing that Canaan was a type of the grand privileges of the Gospel of Christ, and of the glorious eternity to which they lead.

Come short - The verb ὑστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games: he that came short was he who was any distance, no matter how small, behind the winner. Will it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well, and yet to permit the devil, the world, or the flesh, to hinder in the few last steps! Reader, watch and be sober.

For unto us was the Gospel preached - Και γαρ εσμεν ευηγγελισμενοι· For we also have received good tidings as well as they. They had a gracious promise of entering into an earthly rest; we have a gracious promise of entering into a heavenly rest. God gave them every requisite advantage; he has done the same to us. Moses and the elders spoke the word of God plainly and forcibly to them: Christ and his apostles have done the same to us. They might have persevered; so may we: they disbelieved, disobeyed, and fell: and so may we.

But the word preached did not profit them - Αλλ ουκ ωφελησεν ὁ λογος της ακοης εκεινους· But the word of hearing did not profit them. The word and promise to which the apostle most probably refers is that in Deu 1:20, Deu 1:21 : Ye are come unto to the mountain of the Amorites, which the Lord our God doth give unto to us. Behold, the Lord thy God hath set the land before thee; go up and possess it, as the Lord God of thy fathers hath said unto thee: fear not. Many exhortations they had to the following effect: Arise, that we may go up against them; for we have seen the land, and, behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land; for God hath given it into your hands; a place where there is no want of any thing that is in the earth; Jdg 18:9, Jdg 18:10. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a captain, and let us return into Egypt; Num 14:2, Num 14:4. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to his word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility.

Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word συγκεκραμενος, mixed; which in the common text refers to ὁ λογος, the word mixed; but, in ABCD and several others, it is συγκεκραμενους, referring to, and agreeing with, εκεινους, and may be thus translated: The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb. There are other variations, but of less importance; but the common text seems best.

The word συγκεκραμενος, mixed, is peculiarly expressive; it is a metaphor taken from the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice, in consequence of which it is concocted, digested, reduced into chyle, which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body, all the solids and fluids being thus generated; so that on this process, properly performed, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because not thus mixed. Faith in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening, when he comes to hear it, will be deterred by it from repeating the sin against which it is levelled; nor can he derive comfort from a promise who does not believe it as a pledge of God's veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effectual to our salvation.

This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. "Health," says he, it is a certain disposition ὑγρων και ξηρων και ψυχρων και θερμων δυναμεων, η ὑπο τεχνης συγκραθεισων καλως, η ὑπο φυσεως ἁρμοσθεισων τεχνικως, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skillful economy of nature."

For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.

But this is a rest differing from the seventh day's rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day's rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight.

We who believe, Οἱ πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχομεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερχωμεθα ουν, therefore let us enter; and thus it answers to φωβηθωμεν ουν, therefore let us fear, Heb 4:1; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before.

From the foundation of the world - The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place.

For he spake in a certain place - This certain place or somewhere, που, is probably Gen 2:2; and refers to the completion of the work of creation, and the setting apart the seventh day as a day of rest for man, and a type of everlasting felicity. See the notes on Gen 2:1, etc., and See here Heb 2:6 (note).

And in this place again - In the ninety-fifth Psalm, already quoted, Psa 95:3. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows.

It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a system, as some have since used it: "Some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither as a reward to Christ for his sufferings; and in this the will of man and free agency can have no part," etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words επει ουν απολειπεται τινας εισελθειν εις αυτην, literally translated, are as follows: Seeing then it remaineth for some to enter into it; or, Whereas therefore it remaineth that some enter into it, which is Dr. Owen's translation, and they to whom it was first preached (οἱ προτερον ευαγγελισθεντες, they to whom the promise was given; they who first received the good tidings; i.e., the Israelites, to whom was given the promise of entering into the rest of Canaan) did not enter in because of their unbelief; and the promise still continued to be repeated even in the days of David; therefore, some other rest must be intended.

He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have the same meaning as rest in some other parts of this verse. The day or time of rest relative to the ancient Jews being over and past, and a long time having elapsed between God's displeasure shown to the disobedient Jews in the wilderness and the days of David, and the true rest not having been enjoyed, God in his mercy has instituted another day - has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, as formerly, To-day, if ye will hear his voice, harden not your hearts. God speaks now as he spoke before; his voice is in the Gospel as it was in the law. Believe, love, obey, and ye shall enter into this rest.

For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υἱος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושע בן נון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ὁ του Ναυη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale's Testament, 1535; in Tindal's 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression.

The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,

There, remaineth therefore a rest to the people of God - It was not,

1. The rest of the Sabbath; it was not,

2. The rest in the promised land, for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers.

There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.

For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory.

Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation.

Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in Rev 14:13. I understand it as including both.

In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase שבת עלאה ושבת התאה shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev 19:30 : Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen.

Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory.

Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.

For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in Joh 1:1, etc., and Rev 19:13; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, 1Jn 5:7, I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man's conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, Luk 1:2 : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord's ministry is intended. The second is, Act 20:32 : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable.

Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended,

1. Because St. Paul does not use that term to express the Son of God.

2. Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained.

It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: 'Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.' See Deu 8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: 'For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;' i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: 'Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.' This however may be applied to the eternal Logos, or uncreated Word. "And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa 55:10, Isa 55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; 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 whereto I sent it. The centurion seems to speak a similar language, Luk 7:7 : But say in a word, (αλλα ειπε λογῳ, speak to thy word), and my servant shall be healed." This is the sum of what this very able commentator says on the subject.

In Dr. Dodd's collections we find the following: - "The word of God, which promises to the faithful, an entrance into God's rest in David's time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; Isa 40:8. Compare Isa 51:6; Isa 55:11; 1 Esdras 4:38; Joh 3:34; 1Pet 1:23. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, Plm 1:6. See 2Cor 10:4; 1Thes 2:13. And sharper than any two-edged sword; τομωτερος ὑπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, 'that it is a weapon which penetrates deeper into a man than a sword.' See also Isa 40:4; Eph 6:17; Rev 1:16; Rev 2:16. "Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See 1Thes 5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: 'It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.' Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev 10:1-5; Num 11:1-3, Num 16:35; Psa 78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, 'That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.' And this brings the matter home to the exhortation with which our author began, Heb 3:12, Heb 3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num 32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out." See Hammond, Whitby, Sykes, and Pierce.

Mr. Wesley's note on this verse is expressed with his usual precision and accuracy: - "For the word of God - preached, Heb 4:2, and armed with threatenings, Heb 4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions."

The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרב שתי פיפיות chereb shetey piphiyoth, the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen.

Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God's word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances.

But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer 23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse.

Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart.

But all things are naked and opened - Παντα δε γυμνα και τετραχηλισμενα. It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God.

1. It is slain;

2. It is flayed, so it is naked;

3. It is cut open, so that all the intestines are exposed to view;

4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and,

5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2Tim 2:15 (note).

But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle's τετραχηλισμενα comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about a.d. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, etc., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. "There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty."

The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται. "See how this mighty champion (martial ram) is drawn by the neck by a common girl." See Stanley, page 305.

With whom we have to do - Προς ὁν ἡμιν ὁ λογος· To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him.

This is the true meaning of λογος in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Luk 16:2. Rom 14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb 13:17 : They watch for your souls, ὡς λογον αποδωσοντες, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.

Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Heb 3:1, and as the High Priest who made reconciliation for the sins of the people, Heb 2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10.

After all, it is possible that this may be a resumption of the discourse from Heb 3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God." To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb 3:1 (note), to which this verse seems immediately to refer.

Three things the apostle professes to prove in this epistle: -

1. That Christ is greater than the angels.

2. That he is greater than Moses.

3. That he is greater than Aaron, and all high priests.

The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle.

The apostle states,

1. That we have a high priest.

2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line.

3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement.

1. He left the congregation of the people.

2. He passed through the veil into the holy place, and was not seen even by the priests.

3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest,

1. Left the people at large.

2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight.

3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens.

For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers: Ου γαρ εχομεν Αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ἡμων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See Heb 2:18, and the note there.

The words κατα παντα καθ' ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Rom 8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.

Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the כפרת kapporeth, ἱλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach μετα παρῥησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood.

That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt.

And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death.

To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need.

That this exhortation of the apostle may not be lost on us, let us consider: -

1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet.

2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world.

3. That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice.

4. That we must call aloud on God for his mercy, if we expect him to run to our assistance.

5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness.

6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made.

7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth.

8. All these are reasons why we should persevere.

But the word which they heard did not profit them - So far from it, that it increased their damnation. It is then only when it is mixed with faith, that it exerts its saving power.

For we only that have believed enter into the rest - The proposition is, There remains a rest for us. This is proved, Heb 4:3 - 11, thus: That psalm mentions a rest: yet it does not mean, God's rest from creating; for this was long before the time of Moses. Therefore in his time another rest was expected, of which they who then heard fell short Nor is it, The rest which Israel obtained through Joshua; for the Psalmist wrote after him. Therefore it is, The eternal rest in heaven. As he said - Clearly showing that there is a farther rest than that which followed the finishing of the creation. Though the works were finished - Before: whence it is plain, God did not speak of resting from them.

For, long after he had rested from his works, he speaks again. Gen 2:2.

In this psalm, of a rest yet to come.

After so long a time - It was above four hundred years from the time of Moses and Joshua to David. As it was said before - St. Paul here refers to the text he had just cited.

The rest - All the rest which God had promised.

Therefore - Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.

For they do not yet so rest. Therefore a fuller rest remains for them.

Lest any one should fall - Into perdition.

For the word of God - Preached, Heb 4:2, and armed with threatenings, Heb 4:3. Is living and powerful - Attended with the power of the living God, and conveying either life or death to the hearers. Sharper than any two - edged sword - Penetrating the heart more than this does the body. Piercing - Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words. And is a discerner - Not only of the thoughts, but also of the intentions.

In his sight - It is God whose word is thus "powerful:" it is God in whose sight every creature is manifest; and of this his word, working on the conscience, gives the fullest conviction. But all things are naked and opened - Plainly alluding to the sacrifices under the law which were first flayed, and then (as the Greek word literally means) cleft asunder through the neck and backbone; so that everything both without and within was exposed to open view.

Having therefore a great high priest - Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.

He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers. Yet without sin - And, therefore, is indisputably able to preserve us from it in all our temptations.

Let us therefore come boldly - Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.

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

The Spirit draws this Counsel from the former sad event of Unbelief in the Progenitors of these Hebrews, who were shut out of an Earthly Canaan by it, which was promised to them: Hereon he adviseth them to avoid that Sin which will have now as fearful a Punishment, viz. the shutting them out of the Heavenly Canaan, tendred and promised to Believers in the Gospel. Fear is that affection of the Soul, by which it avoideth and shunneth what is hurtful to it, and here carrieth in it a gracious and Childlike care and jealousy of slighting the Father's Promise, and coming short of Heaven; it is a Fear issuing from Faith, Phil. 2.12.

Lest the Promise of God to Men, who sware some should not enter, but promised others should, as Numb. 14.23, 24, 30, 31. A Promise of the most Excellent, Glorious and Heavenly Rest made to Believers, Isa. 11.10. This was graciously left or made to them by God, but [non-Latin text not transcribed] here is an act of Sin, lest we by Sin should leave or reject God's Promise of the better, as the Hebrews did of the literal Rest by their Unbelief and Disobedience to God's Law, and so is the proper object of Fear, and therefore ought to have been read, lest the Promise being left behind.

Of a free entrance into Heaven, and enjoying a glorious Rest with God there.

He would have it the Fear of all, that not one Soul might be indangered by it; so as not in any measure to slight such a Promise, nor as much as to seem so, flying from the very appearance of Evil, 1 Thess. 5.12. [non-Latin text not transcribed], a Metaphor taken from Racers, where any are out-run and left behind, noting the miserable state of such Christians who profess to run to Heaven, but never do so as to obtain it, 1 Cor. 9.24, 25, 26. Alas, He that falleth short of Heaven, reacheth home to Hell.

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 .

The reason inforcing the former counsel is, their having mutually the same means, the one as the other, and if they fear not, may be guilty of the same Sin; for the Hebrews and the whole Chrcuh were Evangelized by the outward publishing to them, and their professed reception of the glad tidings of Salvation by God the Son incarnate, who was to lead them in the way to God's Eternal Rest; which if they had been truly Evangelized and transformed by, they could never have been shut out of God's Rest. The same Gospel being preached to both their fore-Fathers and them, though more gloriously revealed to the latter, 2 Cor. 3.10, 11. For the Gospel was preached to Abraham and to his Off-spring, that in his eminent Seed, the Lord Jesus Christ, all Nations should be blessed, Gen. 22.18. compare Iohn 8.56. He was the Angel of the Covenant that was Lord of God's Hosts, and was to lead them into the Literal and Heavenly Canaan, Exod. 23.20. Iosh. 5.13, 14, 15. Isa. 11.10. So that none entred into either of God's Rest but by him alone, who so testifieth by himself, Iohn 5.39, 46. And by his Spirit, Acts 15.11.

The Gospel was so preached to them, that they did or might hear it, Rom. 10.14, 15. compare Psal▪ 92.4. Isa. 52.7. yet did it not prove effectual to many of those Hebrews to bring them either into the Literal or Heavenly Canaan, but came short of God's Rest in both; they not performing what he required; he by an irreversible Sentence excluded them, see chap. 3.17, 19.

[non-Latin text not transcribed]. A Metaphor taken from mixing things in the Stomach, as Meat and Drink, without the Concoction of which there can be no nourishing the Body, setting forth the Sin of these Hebrews, who never received nor mixed this Gospel which they heard with a sincere Faith in their Souls, so as being digested thereby, it might be united with it. Thus that which was the mighty Power and Wisdom of God to Salvation to those who believed, was a Word of Condemnation and Eternal Death to Unbelievers, 1 Cor. 1.18. 1 Pet. 2.2, 3.

Marginal references: Gr. The Word of hearing.; Or, because they were not united by Faith to.

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 .

A further reason setting home this Counsel, was the certain benefit of our Care in Believing; for that the community of real Christians, partakers and exercisers of the same precious Faith, as Paul himself, 2 Pet. 1.1. have the same priviledg as believing Caleb and Ioshua had, Numb. 14.24, 30. to enter into God's Rest, initially having Peace with God now, and his Love shed abroad in their hearts by the Holy Ghost, witnessing their Reconciliation, Justification, Renovation, Adoption, so as they rejoice in Hope of the Glory of God, Rom. 5.1, 2, 5. and are by Believing and Obedience making out to the attainment of the final and compleat Rest of God in Heaven, of which they are afraid to fall short.

God himself confirms this by his Oath, chap. 3.11, 18. Psal. 95.11. At the same time that he excludeth all Unbelievers from entring in, he inclusively and by consequence sweareth that all Believers do and shall enter in.

That Rest which David there speaks of, was not God's Rest on the Seventh Day from the Creation after the finishing of God's Works, nor the Temporal Rest in the Land of Canaan, which the Iews had and were past, as these Hebrews might suggest, but another. Rest to come, either in the World to come, chap. 2.5. or in the Heavenly Rest in Glory, which he takes occasion further to explain to them.

[non-Latin text not transcribed] some render as a particle of exception although, as if it intended, although God's Rest is some-where meant of his Rest after the finishing of the Works of Creation, yet here God speaks of the Rest of Canaan a Type of the heavenly one; others, that God swore they should not enter into his Rest, although God's Works were done, and the Rest were ready, because of their Unbelief. Others render it, And indeed, he said and spake of the same heavenly Rest, long before he spake of the Rest of Canaan, even upon the finishing of his Works from the foundation of the World; which seems most agreeable to the Spirit's Design here.

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 .

The Spirit proves, that the Rest mentioned by David, Psal 95.11. is not meant the seventh days Rest, because spoken 3000 years after that Rest was past; but this Rest of which he speaks, was to come, tho spoken of, and known then: For Moses had spoken of it in a well-known place to them, Gen. 2.1, 2, 3. and this when he wrote of the seventh Day, which was eminently noting the Sabbath, and a Type of God's most excellent Rest which he sware unto Believers.

God doth not here rest as if he were weary, Isa. 40.28. but ceased from the Creation of all kind of things he purposed to make, but not from their propagation and his providence about them, Acts 17.25. And this he did on the seventh Day, which he instituted a Sabbath for his People, Gen. 2.3. which resting-day may type out the eternal Rest of Angels and Men, when their Work of Obedience is finished: And yet was not God's Rest spoken of in the Psalm, nor promised in the Gospel to Believers, for this was yet to come; whereas the seventh Days Rest was entred into from the Foundation of the World.

Marginal references: Exod. 31.17.

5 And in this place again o; If they shall enter into my rest .

Ei here is affirmative, as appears by comp. v. 3. and 6. that these shall have a real and full possession in the future after David's time of this Rest, and therefore different from Moses's Rest so long past before. The Word Rest in the Hebrew is not the same in the Text of Moses and David, Gen. 2.2, 3. it is [non-Latin text not transcribed] in Psalm 95.11. [non-Latin text not transcribed] This of David noting the full eeternal, comfortable Rest of Souls in Glory, sworn by God to Believers in the Gospel.

[non-Latin text not transcribed] here is not so much copulative, connecting an Instance of David to the same purpose of that of Moses about the seventh Days Rest from the Creation, but discretive, joyning an Instance of another Rest of God different from the seventh Days Rest. Moses spake of this, but David here of a further Rest; for in Psalm 95.11. David spake not of the seventh Day, but of God's last and eternal Rest.

6 Seeing therefore it remaineth that some must enter therein , and they to whom it was first preached, entred not in because of unbelief .

The Spirit having demonstrated, that God's Rest sworn to Believers in the Gospel, and mentioned by David, could not be the seventh Days Rest; proceeds to prove likewise, that it could not be the Rest of Israel in the Land of Canaan, since that was entred into 400 years before he wrote by the Spirit of this better Rest, since those unbelieving Israel that entred into Canaan never entred into this Rest. Forasmuch then as a Rest to come is spoken of, and that some Believers must have a real and full possession of the glorious Rest offered to them in the Gospel, as David foretold; see v. 9.10, 11.

The unbelieving Israel who had the glad Tidings of this Rest preached unto them by Moses and by David, &c. yet entred not into it, tho they entred into, and lived in Canaan, because of their Disobedience and Unbelief. Then it follows Canaan's Rest and this cannot be all one; and the latter is only intended by David here.

Marginal references: Or, the Gospel was first preached.

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 .

This is a further Proof, that David did not mean or intend the rest of the Iews in Canaan, in the 95th Psalm, from the determined time of it; as if the Spirit had said, besides what I have proved, take another Argument; Again I argue. God by the Prophet setteth out, and severeth from all other Time a certain stated Day, from which the Rest spoken of, is cleared, and of it testifieth by him, Psalm 95.7, 8.

After 400 Years past of Israel's Rest in Canaan, which was a long Time, doth David say of to day, a Time present, then and further to be extended, even the Gospel-day, in David's Time, and after it, not in Ioshua's, for that was past long before.

Ye ought to day to hear, receive, and believe the Gospel of God's Rest, and not by Unbelief to turn your Hearts from the Voice of God in the Gospel.

Marginal references: Chap. 3.7.

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

This is the Improvement of the former instance, v. 7. If Ioshua by bringing Israel into Canaan, had given rest to all Believers, then God would not by David have spoken of another Day and State of Rest to come. Ioshua was, Acts 7.45. a Type of Jesus bringing Believers into the true Rest of the heavenly Canaan, as he did Israel into a literal one. If that of Canaan was the full, and perfect Rest of Believers, which was given them by him.

Then God himself would not have spoke by David of a better and heavenly Rest promised Believers in the Gospel; of which spiritual and eternal one, both God's seventh-day Sabbath, and the Rest of Canaan were but fainter Shadows & Types. The Expostulation is vehemently denying it.

Marginal references: That is, Io [illegible: 4 letters].

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

Here the Spirit concludes from his former Proofs, That there is a more excellent Rest revealed to Faith in the Gospel, which is remaining, future, and to come, and will sure, and most certainly do so; tho it be behind, yet it will be enjoyed. A Sabbatism, which is a State and Season a of most glorious Rest, see v. 10. shall be enjoyed by sincere Believers, the true Israel of God, of whom he is the Proprietor, and who are for their eternal State so excellently holy, and of so divine a Nature, that he is not ashamed to be called their God. They have an Entrance here into the initials of this Sabbatism in internal Peace, and the glorious Liberty of the Children of God; and by it secured of their full Possession of it in the eternal Inheritance of the Saints in Light. Colos. 1.12, 13. 1 Pet. 1.3, 4, 5. Rev. 14.13.

Marginal references: Or, keeping of a Sabbath.

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

This proveth the foregoing Consequence of a Rest remaining, from the Nature of a true Rest, which is a resting from all Labours, which the Israelites did not in Canaan, therefore it is yet to come. For every true Believer who hath full possession of God's Rest; where God is satisfying of them in bliss, they rest in his Loves, of which the Sabbath and Canaan were but Types.

Such true Christians have ceased and rested from all their sinful Works and Labours, as Works of Callings, Miseries, Anxieties, and Sufferings of any kind, resting from them perfectly and perpetually, having finished all his Work of Evangelical Obedience through them.

They have rested not in a Parity of Rest, or Work in kind, but as God from his own in likeness of order, his Work going before Rest, and of Rest fitted for▪ Believers by him conformable to his own. Some refer these Words and the Relative he to our Lord Jesus Christ, as Head of his Body the Church of true Belielievers; and that the Parallel runs between God the Father and him in the Works of the Old and New Creation, which Works were good and compleat in their different Kinds in their Cessation from them, and their Rest in their respective Sabbaths; both Days being founded thereon; and that Believers shall be conformable to their Head, treading in his steps, in doing and suffering, and then in Rest.

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

This is the Use of the former Doctrine, that since many through Unbelief fall short of God's Rest, therefore let us labour. [non-Latin text not transcribed] imports Study of Mind, Earnestness of Affection, Diligence of Endeavour, with all the Powers of Soul and Body to intend this Work: so is it used, 2 Pet. 1.10. This is the most necessary, excellent, and important one to us in this World, our single great Business in it; and therefore as Students our Minds must be bent on it, and our Wills fixed and resolved about it, and the Operations of all the executive Powers of our Persons put forth to the utmost Degree, so as all the Duties necessary thereunto, as Attendance on all Ordinances, and the constant Exercise of Faith and Obedience, must be fitting us for, and bringing us into the full possession of the eternally blessed and glorious Rest of God, 2 Pet. 1.5 to 12.

That not any particular Person may fall into sin and the Consequents of it; the Particle [non-Latin text not transcribed] may be read into, and then it implies, lest any of you prove Rebels and Apostates. Or, it is read by, or after, and then it is a Fall to Destruction and Hell, with all the Miseries that those feel who are shut out of God's Rest, as their unbelieving Forefathers were. God spared neither Apostate Men nor Angels, and will not spare others if they sin as those did. Our Judgments may be rather sorer, being warned by their Example, 1 Cor. 10.11. comp. Heb. 10.26, 27, 29. They were contumacious and disobeyed the Gospel of God's Rest, therefore he destoryed them in the Wilderness, and thrust them down to Hell for ever: Avoid you their Sin, as you would labour to avoid their Punishment.

Marginal references: Or, disobedience.

12 For the Word of God is quick and powerful , and sharper than any two-edged 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 Efficacy of the Word of God is a further Inforcement of their studious Labour to enter into God's Rest; for that calleth us thereunto, even the Law and Doctrine of the Gospel brought by the Incarnate Word from Heaven, preached by him to the World, dictated and inspired into the holy Penmen both of the Old and New-Testament by the Holy Ghost, and written by them at his Call and Order, 2 Pet. 1.19, 20, 21. representing all those Precepts and Prohibitions, Promises and Threatnings by which God will judge to whom this Gospel hath been preached in that Man whom he hath appointed. Compare ch. 2.1, 2. and v. 1, 2. of this. And this Word was written by David, Psalm 95. even a Word of Exhortation, Promise and Threatning, as opened before, and shews the Perfection of this Gospel-Law in its Administration by Christ.

This Word like the Incarnate Word is [non-Latin text not transcribed], not only a living Word, but a quickning Word, making dead Sinners living Christians; Souls dead in Sins and Trespasses, alive to God. This Word, the Breath of God, conveyeth Spirit and Life to them, 2 Tim. 3.16. 1 Pet. 1.23. so David experienced it, preserving the Life it breathed into him, Psalm 119.50. and the Members of the Church, 1 Cor. 4.15. comp. 2 Cor. 3.6, 17, 18. and as a Rule it guideth and directeth them through Christ unto eternal Life, Iohn 6.68.

[non-Latin text not transcribed], it's an active Word, powerful in its Effects, the very Ministration of the Spirit, 2 Cor. 3.8. most efficacious and energetical for convincing, converting, comforting; and for condemning, killing: It acts like the Power of God; so Rom. 1.16, 18.

[non-Latin text not transcribed] signifieth a cutting Sharpness as becometh several Uses, as searching, letting out Corruption, or for killing; all which agree to this Divine Word; sharper than any Sword with two Mouths. The Hebrews stile the Edge the Mouth, that which bites, teareth, or woundeth; as Rev. 1.16. and 2.12. The Word for spiritual Execution upon Souls is more sharp, and above every other Sword; there is none so piercing for cutting the Heart, or killing Sin in it. So is it used, Ephes. 6.17. comp. Acts 2.37. and 7.54. It is Christ's Weapon of Offence and Defence for his People, and it cuts without Resistance; with it he is defending his Truth, and smiting his Enemies, Isa. 11.4. comp. Rev. 19.13, 15, 21.

[non-Latin text not transcribed] piercing, or going through what is smitten with it, which way soever it is turned it forceth its way through all Opposition to a dividing into Parts, and separating the most nearly united and close-lyjoyned things, laying open the very Entrails, the most inward in a Man; where the Metaphors taken from the closest parts of the Person are applied to the Soul.

[non-Latin text not transcribed] may denote not so much the natural Life and the Faculties of that, but that which is stiled the Rational Soul as unregenerate, see 1 Cor. 2.14. Such an animal carnal Soul as is purely Human, 1 Cor. 3.3. which wants both a Principle, Light and Faculty to discern the Things of God, as no natural Eye can see a Spirit, Rom. 8.5, to 9.

[non-Latin text not transcribed] the Soul of Man regenerate and spiritualiz'd, called Spirit, 1 Thess. 5.23. The Soul inlightned, renewed, and governed by the Holy Ghost, not altered as to its Substance, but as to its Qualities, whose Understanding, Will and Affections are spiritualiz'd, manifested in its Actions agreeable to the spiritual Will of God, 1 Cor. 2.10, 12, 14, 15. These are both of them under the piercing Power of the Word, and the Spirit can reach them by it as he pleaseth.

[non-Latin text not transcribed] are not the Members, but the Nerves, Membranes, Muscles, whereby the Members or Limbs are joyned one to another, so as not without Incision to de discovered, and the Marrow within the Bones, there must be a breaking or perforating them to reach it. By which Metaphors are set out the hardest, compactest, and most intimate Parts of a Sinner, the most secret hidden ones, which no natural Reason can reach, yet the Word of God pierceth them, to discover either the evil or good of them, and to inflict Wrath, or communicate Comfort according to their Conditions.

The Word of God is a most nice, exact, and critical Iudge, discerning the Gravity and Rectitude of them; it discovers and distinguisheth them as they are, or not agreeable to it self, the fundamental Truth; and is capable, as a Judge, to charge or discharge as its Author will, by it. Rom. 2.12, 15, 16. compare 1 Cor. 14.24, 25. It discovers the most inward, close, secret and constant Motions, both speculative and practical, of the Soul of Man inseparably united to the Heart, and one with another, whether they are Opinions, Conceptions, Resolutions, or Decrees, so subtile and so secret, as who can know them, but who made the Heart, Gen. 6.5. Ier. 17.9.

Marginal references: 2 Cor. 10.4, 5.; Rev. 1.16.

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

[non-Latin text not transcribed] is not only copulative, but rational, shewing the ground of the former Efficacy of the Gospel-Word, because its Author seeth and knoweth all Persons and Things, and filleth it with this power and Force. For every Creature which God the Son created, Angel, or Man, or any other, from the greatest to the least, from the Leviathan to a Mite, and all parts of every Creature, especially of every Creature to whom the Gospel is preached, Mark 16.15. not any one is [non-Latin text not transcribed] without light, invisible, unapparent, obscure, or possible to be covered, or hid, or concealed from his View or Face; where the Relative [non-Latin text not transcribed] agreeth with [non-Latin text not transcribed] God in Christ, and not with [non-Latin text not transcribed], or the Word, v. 12. as the following Relative evinceth. To this God-Man no Spirit nor Thought can be hid; it shall not be so from the efficacious Power of his Word, much less shall Infidelity or Hypocrisie be hid from it, or his most piercing Eye.

But all things in general and particular, not any one excepted, is bare, naked, uncloathed, the Covering is removed, all Secrets are open and manifest to view, God the Son seeth within and without, all are unveiled to him, and laid open as by Dissection. [non-Latin text not transcribed] a Metaphor taken from the sacrificed Beasts, which being skinned, were cut open from the Neck, and so divided by the Chine to the Rump, or by the Throat downward imbowelled by the Priests, so as every part within may be clearly seen whether clean or unclean. The Truth of which is, that every thing in the World, even the most secret and inward Thoughts of the Heart of a Sinner, which is a great Deep, is opened and laid forth to every Scruple unto God in Christ; every secret Unbelief, apostatizing Principle, or Hypocrisie he discerneth clearly and fully, Ier. 17.9, 10. he that made the Eye, must see best.

His Eyes who pierceth beyond the Vultures into things and places that no Eye can discern, the Souls of Men, Iob 28.7, 10. Psal. 94.9. Prov. 20.12. All this is asserted concerning the Person of whom Paul writes, Christ God-Man, the great Gospel-Minister, whose Word is so powerfully piercing: Of him and his Word is all this Speech and Discourse; he it is who is the All-knowing and impartial Judge, and makes his Gospel Word of Counsel, Promise, and Threatnings to cut so deeply, and search the secrets of the Hearts of all.

Marginal references: [illegible: 1 word]. 33.13, 14. [illegible: 1 word] 50.8. & 139.[illegible: 2 letters], 12.

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 .

The excellency of the great Gospel-Minister beyond all others in respect of his Priestly Office, especially beyond Aaron and the Levitical Priesthood, is shewn by the Holy Ghost from this Verse to Chap. 5. v. 11. It is introduced, as the Spirits counsel to these Hebrews, from the Premises for their using of this High Priest, in order to their reaching home to the Rest of God, to whom and whose Profession they ought to adhere, since he is so fit, and so willing to give them an entrance into it, comp. chap. 2.17, 18. and 3.1, 6. Being therefore by the Spirit through Faith not only interested by a common Relation in him, but by a real Union to, and Communion with him, as here described an High Priest, ch. 2.11. and 3.1. so great as none was, or can equal him. All the High Priests on earth but imperfect Types of him; above Aaron and all others; the grand Presider over all God's Worship, who had Work peculiar to himself above all: The Supreme and Universal Priest in Heaven and Earth, whose Title the Roman Antichrist usurpeth; to him only due, Pontifex optimus maximus, yet officiating always for us.

He hath fulfilled his Type, entring into the Holy of Holiest in Heaven, taking Possession of God's Rest, and purchasing an Entrance for us into it, and this after the removal of the Curse, satisfaction of the Divine Justice for our Sins, Victory over all Enemies that would oppose his or our Entrance by him, as Sin, Wrath, Death, and the Devil, and keeping possession of this Rest for us, ch. 9.23, 24, and 28.

Iesus the Saviour of his People from all their Sins, their Emmanuel, Matth. 1.20, 21, 23. who being God the Son by eternal Generation, was incarnate by taking to himself and uniting a true Body and a reasonable Soul, being conceived miraculously by the Virgin Mary from the overshadowing of the Holy Ghost; in which Nature, inseparably united to his Person, he fulfilled all Righteousness, and died a Sacrifice for our Sins, and rose in our Nature, and ascended and entred into the Holy of Holiest in Heaven, and made Atonement, and laid open the way to Believers to enter God's Rest there.

The intire Religion of which Jesus is the Author, as opposite to that of the Iews in its Principles and practick part of it, ch. 3.1. is powerfully, strongly, and perseveringly to be held by his without Relaxation, in which if we follow him, cleave to him, and by him labour to enter, we shall not come short of God's Rest, ch. 7.24, 25. where the Head is, there shall the Body be also, Iohn 14.2, 3. and 17.24.

Marginal references: Chap. 7.26. & 9.12.; Chap. 10.23.

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 .

This Duty of perseverance in the Christian Religion, is inforced by the Consideration of the Sympathy of this High-Priest, with the States of all who will enter into God's Rest by him. He is worthy that we should hold it fast, being without impotency. It is impossible he should be pitiless to penitent Sinners, tho he be glorious, there being nothing in himself, or out of himself indisposing him to it. [non-Latin text not transcribed] imports such a Sympathy or Fellow-feeling, as makes him like affected as if he were in the same case with them. He cannot but be compassionate, since inwardly affected and moved with the Sufferings of his, Acts 9.5. comp. Isa. 63.9. As God, he is infinitely merciful; as Man, inwardly feeling them▪ even all the Miseries they were liable to, but sinful ones. He wants no Bowels, but he hath as a fellow-feeling, so a fellow-grieving, and fellow-caring for the Redress of them, even all such as are fit for his Pity; and works on Affections, a sense of Guilt, Fears, Doubts, Tremblings, Weak-workings to God, the concomitant Infirmities of sinful Souls; all the Weaknesses of Grace in us, all Troubles, Distresses, Anguishes in the Flesh, the Fruits of Sin. He knows these sensibly as Man, which as God singly he could not. These sinful weaknesses of Soul inclining to sin, and disabling from resisting Temptations by which the subtil powerful Enemy of our Soul prevaileth over us to the Accumulating of Sin and Guilt daily, and so need this Sympathy of his to us-ward; see ch. 5.2. 1 Cor. 2.3. 2 Cor. 11.23 to 31. and 12.5, 9, 10.

But [non-Latin text not transcribed] was pierced and tried by all sorts of Sufferings being outwardly tempted by the Devil to sin; inwardly he could not, being perfectly holy, Iohn 14.30. but was outwardly with Violence assaulted by him, Matth. 4.1, to 12. and tried by Men beyond any Man, and tempted to the same Sins whereby Adam fell, and others miscarry every Day. He felt the Curse of Sin, the Wrath of God, Agonies in his Soul, violent pains in his Body, Sorrows to the Death from the Cradle to the Cross: And in every matter of Grief and Suffering in Soul, in Body, from the World, from Satan, from God, in all kind of Temptations spiritual and temporal; experiencing the Evils of this Life, Hunger, Thirst, Weariness, Grief, Isa. 53.3, to 11. even such as we are liable to, all of them really and truly like ours, and more powerfully than ours; they were for similitude like, but for Degree exceeding them; ours for Exquisiteness of Sense, but a shadow of his: Yet under all these Temptations he was sinless as the Holy One of God; never did Temptation prevail over him, he overcame all. Nothing was out of place or order by his Sufferings in him: All his Affections and Passions under these, regular, shewing his Innocency under variety of Sufferings and eminency of Compassions. Sin hardens Bowels, but he is compassionate without any mixture with, or hinderance by Corruption; and his Intercession is the more effectual with God for us. What Christian under his Conduct would not follow his great Example, so to resist and conquer by him?

Marginal references: Chap. 2.18.; Luke 22.28.; 2 Cor. 5.21.

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 .

Since our High Priest hath a sense of our Infirmities, hath experienced our Tryals, and no Sin is in him to shut up his Bowels of Compassion, therefore haste we to him, as those who desire to reach Favours from our Soveraign, as our poor, guilty, needy Souls want them. It is a Soul-motion by Faith and Love breathed forth in strong Cries to his God and Father and ours, constantly approaching God in every Duty by him. comp. chap. 10.19 to v. 23. and that with open Face, boldness and assurance, without any shame or dismay, coming in the Name, and with the person of our great High Priest, who takes our duties and persons, and presents them perfumed with the Incense of his Merits to him. Away now with all Unbelief, Doubtings, or Fears in our approach to him; Admission to him, and hearing by him is now certain unto the Believer, Rom. 5.1, 2. Ephes. 2.18. and 3.12. 1 Iohn 3.21, 22. and 5.14, 15. For his Throne, now the Father is propitiated by him, is from a Throne of strict Justice made a Throne of Grace, of which the propitiatory Seat over the Ark of the Covenant in the Holy of Holiest both in the Tabernacle and Temple was a Type. All the Terror and Dread of it is now done away by Christ. Thunderings, and Lightnings, and Voices, and the sound of a Trumpet are now ceased; the still Voice of pardon, peace, purging and saving Sinners proceeds from it; Grace in reference to Believers sits in all its Glory, and Majesty, and Power only, Rev. 5.1, 6, 13. comp. ch. 8.1. and 12.2. Ephes. 1.20. Christ now takes us by the hand, brings us thither, and pleads by his own Blood for us, so as we may approach to it with greatest confidence.

That we may actually partake of the Fruits of Christ's purchase and intercession from the Father of Mercy, pity suitable to our misery, pardon for our guilty Souls, and relief for us under all our Afflictions, Isa. 63.7, 8, 9. and all Grace necessary for us at all times for a seasonable help, but especially in times of greatest need: It is most opportune, when most helpful; when Infirmities, Afflictions, Temptations, and the Snares of Sin beset us with grievous persecutions, then may we by Prayer, through our High Priest, have recourse to this Throne of Grace for our sutable and sufficient supply, without which there is no holding fast our profession, or possibility of entrance into God's Rest.

Marginal references: Chap. 10.19, 21, 22.

Gospel Privileges; Cautions against Apostasy. (a. d. 62.)

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.

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 (v. 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, v. 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, v. 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, v. 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 (v. 3, 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, v. 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.

Serious Exhortation; The Priesthood of Christ. (a. d. 62.)

11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12 For the word of God is quick, and powerful, and sharper than any two-edged 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. 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. 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 a 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. 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.

In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, v. 11. Observe, 1. The end proposed—rest spiritual and eternal, the rest of grace here and glory hereafter—in Christ on earth, with Christ in heaven. 2. The way to this end prescribed—labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Eccl. v. 12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.

II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, v. 12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (John i. 1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1 Pet. i. 24, 25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zech. i. 5, 6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2 Cor. x. 4, 5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph. vi. 17. It is the two-edged sword that cometh out of the mouth of Christ, Rev. i. 16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

3. From the perfections of the Lord Jesus Christ, both of his person and office.

(1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, v. 13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev. ii. 23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.

(2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.

[1.] What kind of high priest Christ is (v. 14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus—a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, v. 15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,

[2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, v. 14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, v. 16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons—times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2 Tim. i. 18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.

CHAP. IIII. Verſe 1. Let us fear]

WIth a fear not of diffidence, but of diligence. See the Note on Phil. 2.12. and on 1 Cor. 10.12.

Loſt a promiſe] Some render it thus, Leſt we ſhould ſeem to fall ſhort of the promiſe, that is left us, &c. But where is that promiſe left us, may ſome ſay? It is cloſely couched in the former commination, Chap. 3.18. God ſware that unbelievers ſhould not enter: and therefore intimates a promiſe, that believers ſhall enter. A Bee can ſuck ſweet honey out of bitter thyme; ſo cannot a Flie do.

To come ſhort of it] [non-Latin text not transcribed]. To come lag and late, when the gate is ſhut, the draw-bridge taken up, as thoſe fooliſh Virgins, or as lazy race-runners, or as thoſe that come a day after the fair, an hour after the feaſt, and ſo are fruſtrated.

Verſe 2. The Word preached] Gr. The Word of hearing, i. e. The promiſe that fell from the Preachers lips into their ears. [non-Latin text not transcribed]. Neſcio quid divinum in auſcultatione eſt, ſaith one; I know not what divine buſineſſe there is in hearing: but ſure I am, that what we hear doth more deeply affect us, and more firmly abide with us, and ſtick by us, then what we reade.

In them that heard it] In their hearts, as in ſo many veſſels. Faith and the promiſe meeting make a happy mixture, a precious confection.

Verſe 3. For we Which have believed] Believers (and they only) have heaven afore-hand in pretio, in promiſſo, in primiti is, in the price that was paid for it, in the promiſe of it (which is ſure-hold) and in the firſt-fruits, the graces of the ſpirit, which are as thoſe grapes of the land of Canaan.

Verſe 4. And God did rest] Here the Apoſtle ſheweth what that reſt of believers is. Not that ſeventh-daies reſt, verſ. 5. nor that other reſt, Pſal. 95. meant of the Land of Canaan, but another and better typified in both thoſe, viz. A ſpirituall reſting from our own works or ſins, ſo as God reſteth in his love to us, Zeph. 3.17. and we ſweetly acquieſce in our intereſt in him, Pſal. 116.7.

Verſe 5. If they ſhall enter] q. d. Then never truſt me more. Yet Ambroſe here taketh the words for a forcible affirmation, q. d. Si introibunt, benè habebunt.

Verſe 6. Seeing therefore it remaineth] This is a deduction from the former text of the Pſalmiſt. Such as is that of our Saviour, Mat. 22.32. from Ex. 3.6. And ſuch inferences rightly drawn, are the very word of God, 1 Cor 7.10.

Verſe 7. After ſo long a time] Four hundred years almoſt paſſed between Joſhua's and Davids daies. Davies to day, was not Joſhua's to day.

To day, if ye Will hear] That, day, of ſalvation, wherein the Lord doth offer us mercy in the Miniſtery of his Word, ſhewing us our miſery, and exciting us to uſe the remedy.

Verſe 8. For if Jeſus, &c.] That is, Joſhuah, who had his named changed when he was ſent as a ſpy into Canaan, Numb, 13.16. from Oſhea to Ioſhuah, from, Let God ſave, to, God ſhall ſave. Under the Law (which brings us, as it were, into a briery wilderneſſe) we may deſire, wiſh and pray, that there were a Saviour: but under the Goſpel, we are ſure of ſalvation. Out Jeſus is Iehovah our righteouſneſſe.

Verſe 9 A reſt to the people of God] Gr. A ſabbatiſme, an eternall reſt, a Sabbath that hath neither evening, Gen. 2.2. nor labour,Iſa 5[illegible: 2 letters]2. Apecal 1. Revel. 14.13. But they ſhall enter into peace, reſt in their buds, be raviſht in ſpirit, receive the full import and purport of the weekly Sabbath, reſt from travel and trouble. 2. Of the ſeventh year-ſabbath: for the creature, the ground ſhall reſt from it's vanity and ſlavery, Rom 8.20, 21.3. Of the ſeventh-ſeven-years Sabbath, the Iubilean Sabbath: for their debts ſhall be all diſcharged, their morgages releaſed, their perſons ſet at liberty from ſins and Satans ſl[illegible: 1 letter]very.

Verſe 10. From his own Works] From the ſervile work of ſin.Pſal. 1.23. Theſe are our own works, as a lie is the devils own, Ioh. 8.44. When be ſpeakth a lie, be ſpeaketh of his own: ſo when we do evil, we work de noſtro & ſecundum hominem, 1 Cor: 3.3. It is as impoſſible for us naturally to do good, as for a road to ſpet cordials.

Veſt 11. Let us labour] Here he reſumes and re-enforces his former exhortation; that his words may be as nails and goa[illegible: 1 letter]s faſtned by the masters of Aſſemblies.

Fall after the ſame example] God hangs up ſome malefactours, as it were in gibbers, for a warning to others. Jethro grew wife by the plagues that befell his neighbour-prince Pharaoh, as Rabbi Solomon oblerveth.Excuploa Me. rius qui amt ille ſap[illegible: 1 letter]t. And Belſhazzar is deſtroied for not profiting by his fathers calamities, Dan. 5.22. Then haſt not humbled thy heart, though thou kneweſt all this.

Verſe 12. Quick and powerfull] Gr. Lively and energeticall: ſc. In hearts that can tremble at Gods judgements, as David did, Pſal. 119.120. As for hypocrites, the Word Will ranſack them, and give them a very glimpſe of the judgement to come, as it did Faelix, Herod, &c. God ſmiteth the earth with this rod of his mouth, Iſa. 11.4. he daſheth them in the teeth, and maketh them ſpet bloud, as it were; hewing them by his Prophets, and ſlaying them by the words of his mouth, Hoſ. 6.5. Rev. 11.5.

Soul and spirit] See the Note on 1 Theſſ. 5.23.

And is a diſcerner] Gr. A curious Critick judging exactly, and telling tales of the hearers: diſcloſing the words that they ſpeak in their very bed-chambers, as 2 King. 6.12.

Verſe 13. Neither is there any creature] No not the creature of the heart, the moſt ſecret thoughts and intentions.

That is not manifest in his ſight] Or in the ſight of it, that is, of Word preached: but every the leaſt fibra, the ſmalleſt ſtring in the heart, that would eſcape the ſight of the moſt exact Anatomiſt is hereby cut up, See 1 Cor. 14.24.

But all things are naked and open] Naked, for the out-ſide, [non-Latin text not transcribed]. and opened, diſſected, quartered, cleft in the back-bone (as the word here ſignifieth) for the in ſide. Eraſmus rendereth it reſupinata, making it a metaphor from theſe that he with their faces up wards, that all paſſengers may ſee who they are. Theodoret read [illegible: 1 letter]th it, Hath the thro[illegible: 1 letter]t cut.

Ʋnto the eyes of him] Or rather, of it, of the word, where-with We have to do. The word, like a ſacrificing ſword, ſlits open, and, as it were, unridgeth the conſcience.

Verſe 14. We have a great high-Priest] Who by a new and living way will bring us into the reſt above mentioned. A great high-Prieſt Chriſt is, becauſe 1. Reall, not typicall. 2. Eternall, and needed not ſucceſſion, as Aaron. 3. Entring (not into the holy places made with hands, but) into heaven it ſelf, Heb. 9.24.

Verſe 15. Whick cannot be touched] Chriſt retaineth ſtill compaſſion, though freed from perſonall paſſion:Manet compaſſio. cuam cum impa Jibilitate. And though freed from feeling, hath ſtill yet a fellow-feeling, Act 95. Mat. 25.35. Trajan the Emperour being blamed by his friends for being too gentle toward all, anſwered, that being an Emperour he would now be ſuch toward private men, as he once, when he was a private man, wiſhed that the Emperour ſhould be toward him. Chriſt hath loſt nothing of his wonted pity by his exaltation in heaven.

Tempted] Or, Pierced thorow. Luther [non-Latin text not transcribed]. was a piercing preacher, and met with every mans temptations: and being once demanded how he could do to?Act. and Mon Mine own manifold temptations (ſaid he) and experiences are the came thereof: for from his tender years he was much beaten and exerciſed with ſpirituall conflicts.

Verſe 16. Let us there fore come boldly] In the ſenſe of ſin to wrap our ſelves in Chriſts righteouſneſſe, and ſo go boldly to the throne of grace, this (ſaith a reverend man) is an honour to Chriſt our high-Prieſt.

For unto us was the gospel preached as well as unto them. This translation by no means conveys the sense of the original. According to this, it would seem that the Gospel, as we understand it, or the whole plan of salvation, was communicated to them, as well as to us. But this is by no means the idea. The discussion has reference only to the promise of rest; and the assertion of the apostle is, that this good news of a promise of rest is made to us, as really as it was made to them. "Rest" was promised to them in the land of Canaan--an emblem of the eternal rest of the people of God. That was unquestioned, and Paul took it for granted. His object now is, to show that a promise of "rest" is as really made to us as it was to them, and that there is the same danger of failing to secure it as there was then. It was important for him to show that there was such a promise made to the people of God in his time; and as he was discoursing of those who were Hebrews, he of course made his appeal to the Old Testament. The literal translation would be, "For we are evangelized--εσμενευηγγελισμενοι-- as well as they." The word evangelize means, to communicate good news, or glad tidings; and the idea here is, that the good news or glad tidings of "rest" is announced to us as really as it was to them. This the apostle proves in the following verses.

But the word preached. Marg. Of hearing. The word preach we also use now, in a technical sense, as denoting a formal proclamation of the gospel by the ministers of religion. But this is not the idea here. It means, simply, the word which they heard; and refers particularly to the promise of "rest" which was made to them. That message was communicated to them by Moses.

Did not profit them. They derived no advantage from it. They rejected and despised it, and were, therefore, excluded from the promised land. It exerted no influence over their hearts and lives, and they lived and died as though no such promise had been made. Thus many persons live and die now. The offer of salvation is made to them. They are invited to come, and be saved. They are assured that God is willing to save them, and that the Redeemer stands with open arms to welcome them to heaven. They are trained up under the gospel; are led early in life to the sanctuary; are in the habit of attending on the preaching of the gospel all their days; but still what they hear exerts no saving influence on their hearts. At the close of life, all that could be truly said of them is, that they have not been profited; it has been no real advantage to them, in regard to their final destiny, that they have enjoyed so many privileges.

Not being mixed with faith in them that heard it. Marg. "Or, because they were not united by faith to" There are some various readings on this text, and one of these has given occasion to the version in the margin. Many Mss., instead of the common reading--συγκεκραμενος which the word mixed would be united to ολογος "the word," have another reading-- συγκεκραμενους according to which the word mixed would refer to "them," and would mean that they who heard the word and rejected it were not mixed, or united, with those who believed it. The former reading makes the best sense, and is the best sustained; and the idea is, that the message which was preached was not received into the heart by faith. They were destitute of faith, and the message did not profit them. The word mixed is supposed by many of the best critics to refer to the process of which food is made nutritive, by being properly mixed with the saliva and the gastric juice, and thus converted into chyme and chyle, and then changed into blood. If suitably mired in this manner, it contributes to the life and health of the bodily frame; if not, it is the means of disease and death. So it is supposed the apostle meant to say of the message which God sends to man. If properly received--if mixed or united with faith--it becomes the means of spiritual support and life; if not, it furnishes no alhnent to the soul, and will be of no advantage. As food, when properly digested, incorporates itself with the body, and gives it support, so those critics suppose it to be of the word of God, that it incorporates itself with the internal and spiritual man, and gives it support and life: It may be doubted, however, whether the apostle had any such allusion as this, and whether it is not rather a refinement of the critics than of Paul. The word used here properly denotes a mixing or mingling together, like water and wine, 2 Mac. xv. 39; a uniting together in proper proportions and order, as of the body, 1Cor 12:24; and it may refer here merely to a proper union of faith with the word, in order that it might be profitable. The idea is, that merely to hear the message of life with the outward ear will be of no advantage. It must be believed, or it will be of no benefit. The message is sent to mankind at large. God declares his readiness to save all. But this message is of no advantage to multitudes--for such reasons as these:--

(1.) Many do not attend to it at all. They do not even listen respectfully to it. Multitudes go not near the place where the gospel is proclaimed; and many, when there, and when they seem to attend, have their minds and hearts on other things.

(2.) Many do not believe it. They have doubts about the whole subject of religion, or about the particular doctrines of the gospel; and while they do not believe it, how can they be benefited by it? How can a man be profited by the records of history if he does not believe them? How can one be benefited by the truths of science if he does not believe them? And if a man was assured that by going to a certain place he might close a bargain that would be a great advantage to him, of what use would this information be to him if he did not believe a word of it? So of the knowledge of salvation; the facts of the history recorded in the Bible; the offset of eternal life.

(3.) Men do not allow the message of life to influence their conduct, and of course it is of no advantage to them. Of what use can it be, if they steadily resist all the influence which it would have, and ought to have, on their lives? They live as though it were ascertained that there is no truth in the Bible; no reason for being influenced by the offered hope of eternal life, or alarmed by the threatened danger of eternal death. Resolved to pursue a course of life that is at variance with the commands of God, they cannot be profited by the message of salvation. Having no faith which influences and controls the heart, they are not in the least benefited by the offer of heaven. When they die, their condition is in no wise made better by the fact, that they were trained up in a pious family; that they were instructed in the Sabbath-school; that they had the Bible in their dwellings, and that they sat regularly under a preached gospel. For any advantage to be derived from all this in the future world, they might as well have never heard the message of life. Nay it would have been better for them. The only effect of these privileges is to harden them in guilt, and to sink them deeper in hell. 2Cor 2:16.

(1) "did" "of hearing" (2) "not being mixed" "or, because they were not united by faith to"

For we which have believed do enter into rest. That is, it is a certain fact that believers will enter into rest. That promise is made to "believers;" and as we have evidence that we come under the denomination of believers, it will follow that we have the offer of rest as well as they. That this is so the apostle proceeds to prove; that is, he proceeds to show, from the Old Testament, that there was a promise to "believers" that they would enter into rest. Since there was such a promise, and since there was danger that by unbelief that "rest" might be lost, he proceeds to show them the danger, and to warn them of it.

As he said, etc. See Heb 3:11. The meaning of this passage is this:-- "God made a promise of rest to those who believe. They to whom the offer was first made failed, and did not enter in. It must follow, therefore, that the offer extended to others, since God designed that some should enter in, or that it should not be provided in vain. To them it was a solemn declaration, that unbelievers should not enter in--and this implied that believers would. As we now, "says he, "sustain the character of believers, it follows that to us the promise of rest is now made, and we may partake of it."

If they shall enter, etc. That is, they shall not enter in. See Heb 3:11. The "rest" here spoken of, as reserved for Christians, must be different from that of the promised land. It is something that pertains to Christians now, and it must, therefore, refer to the "rest" that remains in heaven.

Although the works were finished, etc. This is a difficult expression. What works are referred to? it may be asked. How does this bear on the subject under discussion? How can it be a proof that there remains a "rest" to those who believe now? This was the point to be demonstrated; and this passage was designed clearly to bear on that point. As it is in our translation, the passage seems to make no sense whatever. Tindal renders it, "And that spake he verily long after that the works were made from the foundation of the world laid," which makes much better sense than our translation. Doddridge explains it as meaning, "And this may lead us further to reflect on what is elsewhere said concerning his works as they were finished from the foundation of the world." But it is difficult to see why they should reflect on his works just then, and how this would bear on the case in hand. Prof. Stuart supposes that the word "rest" must be understood here before "works," and translates it, "Shall not enter into my rest--to wit, rest from the works which were performed when the world was founded." Prof. Robinson (Lex.) explains it as meaning, "The rest here spoken of, 'MY rest,' could not have been God's resting from his works, (Gen 2:2,) for this rest, the Sabbath, had already existed from the creation of the world." Dr. J.P. Wilson (MSS. Notes) renders it, "For we who have believed do enter into rest (or a cessation) indeed (καιτοι) of the works done (among men) from the beginning of the world." Amidst this variety of interpretation it is difficult to determine the true sense. But perhaps the main thought may be collected from the following remarks.

(1.) The Jews, as the people of God, had a rest promised them in the land of Canaan. Of that they failed by their unbelief.

(2.) The purpose of the apostle was to prove that there was a similar promise made to the people of God long subsequent to that, and to which all his people were invited.

(3.) That rest was not that of the promised land, it was such as God had himself when he had finished the work of creation. That was peculiarly his rest--the rest of God, without toil or weariness, and after his whole work was finished.

(4.) His people were invited to the same rest--the rest of God--to partake of his felicity; to enter into that bliss which he enjoyed when he had finished the work of creation. The happiness of the saints was to be like that. It was to be, in their case, also a rest from toil--to be enjoyed at the end of all that they had to do. To prove that Christians were to attain to such a rest was the purpose which the apostle had in view--showing that it was a general doctrine pertaining to believers in every age, that there was a promise of rest for them. I would, then, regard the middle clause of this verse as a parenthesis, and render the whole," For we who are believers shall enter into rest--[the rest] indeed which occurred when the works were finished at the foundation of the world--as he said [in one place] as I have sworn in my wrath they shall not enter into my rest." That was the true rest--such rest or repose as God had when he finished the work of creation--such as he has now in heaven. This gives the highest possible idea of the dignity and desirableness of that "rest" to which we look forward--for it is to be such as God enjoys, and is to elevate us more and more to him. What more exalted idea can there be of happiness than to participate in the calmness, the peace, the repose, the freedom from raging passions, from wearisome toil, and from agitating cares, which God enjoys? Who, torn with conflicting passions here, wearied with toil, and distracted with care, ought not to feel it a privilege to look forward to that rest? Of this rest the Sabbath and the promised land were emblems. They to whom the promise was made did not enter in; but some shall enter in, and the promise therefore pertains to us.

(a) "he said" Ps 95:11

For he spake. Gen 2:2.

And God did rest. "At the close of the work of creation he rested. The work was done. That was the rest of God. He was happy in the contemplation of his own works; and he instituted that day to be observed as a memorial of his resting from his works, and as a type of the eternal rest which remained for man." The idea is this-- that the notion of rest of some kind runs through all dispensations. It was seen in the finishing of the work of creation; seen in the appointment of the Sabbath; seen in the offer of the promised land, and is seen now in the promise of heaven. All dispensations contemplate rest, and there must be such a prospect before men now. When it is said that "God did rest," of course it does not mean that he was wearied with his toil, but merely that he ceased from the stupendous work of creation. He no more put forth creative energy, but calmly contemplated his own works in their beauty and grandeur, Gen 1:31. In carrying forward the great affairs of the universe, he always has been actively employed, Jn 5:17, but he is not employed in the work of creation, properly so called. That is done; and the sublime cessation from that constitutes the "rest of God."

(b) "wise" Gen 2:2.

And in this place again. Ps 95:11.

If they shall enter. That is, they shall not enter. See Heb 3:11. The object of quoting this here seems to be two-fold.

(1.) To show that even in this Psalm God spoke of his rest, and said that they should not enter into it; and

(2) it is connected with Heb 4:6, and is designed to show that it was implied, that a rest yet remained. "That which deserves to be called the divine rest is spoken of in the Scriptures; and as they did not enter into it, it follows that it must be in reserve for some others, and that the promise must still remain."

Seeing therefore it remaineth that some must enter therein. That is, "Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and since they to whom it was first promised did not inherit it, it follows that it must still be in reserve." This is the conclusion which the apostle draws from the argument in the previous verses, and is connected with Heb 4:9, where he says that "there remaineth a rest to the people of God"--the point to which the whole argument tended. The statement in Heb 4:7,8, is to be regarded as an interruption in stating the conclusion, or as the suggestion of a new thought or a new argument bearing on the subject, which he sets down even while stating the conclusion from his argument. It has the appearance of being suggested to him as a new thought of importance, and which he preferred to place even in the midst of the summing up of the argument rather than omit it altogether. It denotes a state of mind full of the subject, and where one idea came hastening after another, and which it was deemed important to notice, even though it should seem to be out of place. The position in this verse (Heb 4:6) is, that it was a settled or indisputable matter that some would enter into rest. The implied argument to prove this is,

(1.) that there was a "rest" spoken of which deserved to be called a divine rest, or the "rest of God;"

(2) it could not be supposed that God would prepare such a rest in vain; for it would follow, that if he had fitted up a world of rest he designed that it should be occupied. As he knew, therefore, that they to whom it was first offered would not enter in, it must be that he designed it for some others, and that it remained to be occupied by us now.

And they to whom it was first preached, Marg. The Gospel. Gr. Evangelized; that is, to whom the good news of the rest was first announced--the Israelites.

Entered not in because of unbelief. Heb 3:19.

(a) "they" Heb 3:19 (*) "preached" "To whom glad tidings were first preached"

Again, he limiteth. He designates, or definitely mentions. The word rendered limiteth οριζει means to bound, to set a boundary--as of a field, or farm; and then, to determine or fix definitely, to designate, appoint. Here it means, that he specifies particularly, or mentions expressly.

A certain day. A particular time; he mentions TO-DAY particularly. That is, in the time of David, he uses the word "to-day," as if there was then an offer of rest, and as if it were then possible to enter into it. The object of the additional thought was to show that the offer of rest was not confined to the Israelites, to whom it was first made; that David regarded it as existing in his day; and that man might even then be invited to come and partake of the rest that was promised. "Nearly five hundred years after the time when the Israelites were going to the promised land, and when the offer of rest was made to them, we hear David speaking of rest still; rest which was offered in his time, and which might then be lost by hardening the heart. It could not be, therefore, that the offer of rest pertained merely to the promised land. It must be something in advance of that. It must be something existing in the time of David. It must be an offer of heaven." "A Jew might feel the force of this argument more than we do; still it is conclusive to prove the point under consideration, that there was a rest spoken of long after the offer of the promised land, and that all the promises could not have pertained to that".

Saying in David. In a Psalm composed by David, or rather, perhaps, saying by David; that is, God spake by him.

To-day. Now; that is, even in the time of David.

After so long a time. That is, so long after the first promise was made; to wit, about five hundred years. These are the words of Paul, calling attention to the fact, that so long a time after the entrance into the promised land there was still a speaking of "to-day," as if even then they were called to partake of the rest.

As it is said. To quote it exactly; or to bring the express authority of the Scriptures. It is expressly said even after that long time, "To-day--or Now--if you will hear his voice." All this is to prove that even in that time, there was an offer of rest.

(b) "to-day" Ps 95:7

For if Jesus Marg. "That is, Joshua." The Syriac renders it, "Joshua the Son of Nun." Jesus is the Greek mode of writing Joshua, and there can be no doubt that Joshua is here intended. The object is to prove that Joshua did not give the people of God such a rest as to make it improper to speak of a "rest" after that time. "If Joshua had given them a complete and final rest; if, by his conducting them to the promised land, all had been done which had been contemplated by the promise, then it would not have been alluded to again, as it was in the time of David." Joshua did give them a rest in the promised land; but it was not all which was intended, and it did not exclude the promise of another and more important rest.

Then would he not. Then God would not have spoken of another time when that rest could be obtained. The "other day" here referred to is that which is mentioned before by the phrase "to-day," and refers to the time in which it is spoken of long after Joshua, to wit, in the time of David.

(2) "Jesus" "that is, Joshua"

There remaineth, therefore, a rest. This is the conclusion to which the apostle comes. The meaning is this, that according to the Scriptures there is now a promise of rest made to the people of God. It did not pertain merely to those who were called to go to the promised land, nor to those who lived in the time of David, but it is still true that the promise of rest pertains to all the people of God of every generation. The reasoning by which the apostle comes to this conclusion is briefly this.

(1.) That there was a rest called "the rest of God"--spoken of in the earliest period of the world--implying that God meant that it should be enjoyed.

(2.) That the Israelites, to whom the promise was made, failed of obtaining that which was promised by their unbelief.

(3.) That God intended that some should enter into his rest--since it would not be provided in vain.

(4.) That long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavour to obtain.

(5.) That if all that had been meant by the word rest, and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief. It followed, therefore, that there was something besides that; something that pertained to all the people of God, to which the name rest might still be given, and which they were exhorted still to obtain. The word rest in this verse σαββατισμος Sabbatism, in the margin is rendered keeping of a Sabbath. It is a different word from σαββατον --the Sabbath; and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means, a keeping Sabbath-- from σαββατιζω to keep Sabbath. This word, not used in the New Testament, occurs frequently in the Septuagint, Ex 16:30, Lev 23:32, 26:35 2Chr 36:21 and in 3 Esd. i. 58; 2 Mac. vi. 6. It differs from the word Sabbath. That denotes the time--the day, this, the keeping, or observance of it; the festival. It means here, a resting, or an observance of sacred repose--and refers undoubtedly to heaven, as a place of eternal rest with God. It cannot mean the rest in the land of Canaan--for the drift of the writer is to prove that that is not intended. It cannot mean the Sabbath, properly so called--for then the writer would have employed the usual word σαββατον--Sabbath. It cannot mean the Christian Sabbath--for the object is not to prove that there is such a day to be observed; and his reasoning about being excluded from it by unbelief and by hardening the heart would be irrelevant. It must mean, therefore, heaven--the world of spiritual and eternal rest; and the assertion is, that there is such a resting, or keeping of a Sabbath in heaven for the people of God. Learn hence,

(1.) that heaven is a place of cessation from wearisome toil. It is to be like the "rest" which God had after the work of creation, (Heb 4:4) Heb 4:4, and of which that was the type and emblem. There will be employment there, but it will be without fatigue; there will be the occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and falls into the grave. There the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labours. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the rest that remains in heaven; and as the labourer looks to the shades of the evening, or to the Sabbath, as a period of rest, so let us look to heaven as the place of eternal repose.

(2.) Heaven will be like a Sabbath. The best description of it is to say it is an eternal Sabbath. Take the Sabbath on earth, when best observed, and extend the idea to eternity, and let there be separated all idea of imperfection from its observance, and that would be heaven. The Sabbath is holy; so is heaven. It is a period of worship; so is heaven. It is for praise, and for the contemplation of heavenly truth; so is heaven. The Sabbath is appointed that we may lay aside worldly cares and anxieties for a little season here; heaven, that we may lay, them aside for ever.

(3.) The Sabbath here should be like heaven. It is designed to be its type and emblem. So far as the circumstances of the case will allow, it should be just like heaven. There should be the same employments; the same joys; the same communion with God. One of the best rules for employing the Sabbath aright is, to think what heaven will be, and then to endeavour to spend it in the same way. One day in seven at least should remind us of what heaven is to be; and that day may be, and should be, the most happy of the seven.

(4.) They who do not love the Sabbath on earth are not prepared for heaven. If it is to them a day of tediousness; if its hours move heavily; if they have no delight in its sacred employments, what would an eternity of such days be? How would they be passed? Nothing can be clearer than that if we have no such happiness in a season of holy rest, and in holy employments here, we are wholly unprepared for heaven. To the Christian it is the subject of the highest joy in anticipation, that heaven is to be one long, unbroken SABBATH--an eternity of successive Sabbath hours. But what, to a sinner, could be a more repulsive and gloomy prospect than such an eternal Sabbath?

(5.) If this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of men for heaven! How is the Sabbath now spent? In idleness; in business; in travelling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, ennui; in revelry and dissipation; in any and every way except the right way; in every way except in holy communion with God. What would the race be if once translated to heaven as they are! What a prospect would it be to this multitude to have to spend an eternity, which would be but a prolongation of the Sabbath of holiness!

(6.) Let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labour let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease for ever. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven--near the throne of God.

(3) "a rest" or "keeping of a Sabbath"

For he that is entered into rest. That is, the man who is so happy as to reach heaven, will enjoy a rest similar to that which God had when he finished the work of creation. It will be

(1) a cessation from toil; and

(2) it will be a rest similar to that of God--the same kind of enjoyment, the same freedom from care, anxiety, and labour, How happy, then, are they who have entered into heaven! Their toils are over. Their labours are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then,

(1.) not to mourn improperly for those who have left us, and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil?

(2.) Let us in our toils look forward to the world of rest. Our labours will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us

(3) labour while it is called to-day. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from our work, as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbour will not come to admonish his neighbour. Comp. Lk 16:24-29. We shall ALL have ceased from our work, as God did from his; and never again shall we speak to a living friend to invite him to heaven.

Let us labour therefore. Let us earnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief; and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence, and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it.

Of unbelief. Marg. disobedience. The word unbelief best expresses the sense, as the apostle was showing that this was the principal thing that prevented men from entering into heaven. Heb 3:12.

(a) "Let us" 2Pet 1:10 (1) "unbelief" "disobedience"

For the word of God. The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere, and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light; and that if there is insincerity and self-deception, there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase "the word of God." Some have supposed that it means the Lord Jesus; others the whole of the divine revelation; others the gospel; others the particular threatening referred to here. The "word of God" is that which God speaks--whether it be a promise or a threatening; whether it be law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what God had said is fitted to detect hypocrisy, and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His truth is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power --whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, searching application of the word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man. Comp. Isa 49:2. The phrase "the word of God" here may be applied, therefore, to the truth of God, however made known to the mind. In some way it will bring out the real feelings, and show what man is.

Is quick. Gr. ζων--living. It is not dead, inert, and powerless. It has a living power, and is energetic and active. It is adapted to produce this effect.

And powerful. Mighty. Its power is seen in awakening the conscience; alarming the fears; laying bare the secret feelings of the heart; and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is fitted to effect; and, if we may judge of its power by the greatness of the revolutions produced, no words can over-estimate the might of the truth which God has revealed.

Sharper than any two-edged sword. Literally, two-mouthed sword διστομον. The word mouth was given to the sword because it seemed to devour all before it. It consumed or destroyed, as a wild beast does. The comparison of the word of God to a sword, or to an arrow, is designed to show its power of penetrating the heart, Eccl 12:11. "The words of the wise are as goads, and as nails fastened by the masters of assemblies." Comp. Isa 49:2; "And he hath made my mouth like a sharp sword." Rev 1:16: "And out of his mouth went a sharp two-edged sword;" Rev 2:12,16, 19:15. The comparison is common in the classics, and in Arabic poetry. See Gesenius, on Isa 49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the word of God reaches the heart--the very centre of action and lays open the motives and feelings of the man. It was common among the ancients to have a sword with two-edges. The Roman sword was commonly made in this manner. The fact that it had two edges made it more easy to penetrate, as well as to cut with every way.

Piercing even to the dividing asunder. Penetrating so as to divide.

Soul and spirit. The animal life from the immortal soul. The former word here--ψυχη-- soul--is evidently used to denote the animal life, as distinguished from the mind or soul. The latter word-- πνευμα--spirit--means the soul; the immaterial and immortal part; that which lives when the animal life is extinct, This distinction occurs in 1Thes 5:23" your whole spirit. and soul, and body ;" and it is a distinction which we are constantly in the habit of making. There is the body in man--the animal life--and the immortal part that leaves the body when life is extinct. Mysteriously united, they constitute one man. When the animal life is separated from the soul, or when the soul leaves the animated body, the body dies, and life is extinct. To separate the one from the other is, therefore, the same as to take life--and this is the idea here, that the word of God is like a sharp sword that inflicts deadly wounds. The sinner "dies;" that is, he becomes dead to his former hopes, or is "slain" by the law. Rom 7:9, "I was alive without the law once; but when the commandment came, sin revived, and I died." This is the power referred to here--the power of destroying the hopes of the sinner; cutting him down under conviction; and prostrating him, as if a sword had pierced his heart.

And of the joints and marrow. The figure is still continued of the sword that takes life. Such a sword would seem to penetrate even the joints and marrow of the body. It would separate the joints, and pierce through the very bones to the marrow. A similar effect, Paul says, is produced by truth. It seems to penetrate the very essence of the soul, and lay it all open to the view.

And is a discerner of the thoughts. It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield, and some others, suppose that the reference here is to God speaking by his word. But the more natural construction certainly is, to refer it to the word or truth of God. It is true that God searches the heart, and knows the thoughts; but that is not the truth which is prominent here. It is, that the thoughts and intents of the heart are brought out to view by the word of God. And can any one doubt this? See Rom 7:7. Is it not true that men are made to see their real character under the exhibition of the truth of God? That in the light of the law they see their past lives to be sinful? That the exhibition of truth calls to their recollection many long forgotten sins? And that their feelings are brought out when the truth of God is proclaimed? Men then are made to look upon their motives as they had never done before, and to see in their hearts feelings whose existence they would not have suspected, if it had not been for the exhibition of the truth. The exhibition of the truth is like pouring down the beams of the sun at midnight on a dark world; and the truth lays open the real feelings of the sinner, as that sun would disclose the clouds of wickedness that are now performed under cover of the night. Many a man has a deep and fixed hostility to God, and to his gospel, who might never be sensible of it, if the truth was not faithfully proclaimed. The particular idea here is, that the truth of God will detect the feelings of the hypocrite and self-deceiver. They cannot always conceal their emotions, and the time will come when truth, like light poured into the soul, will reveal their unbelief and their secret sins. They who are cherishing a hope of salvation, therefore, should be on their guard lest they mistake the name for the reality. Let us learn from this verse,

(1,) the power of truth. It is fitted to lay open the secret feelings of the soul. There is not an effect produced in awakening a sinner, or in his conviction, conversion, and Sanctification, which the truth is not adapted to produce. The truth of God is not dead; nor fitted to make man worse; nor designed merely to show its own weakness, and to be a mere occasion on which the Holy Spirit acts on the mind; --it is, in its own nature, FITTED to produce just the effects which are produced when it awakens, convicts, converts, and sanctifies the soul.

(2.) The truth should be preached with the feeling that it is adapted to this end. Men who preach should endeavour to understand the nature of the mind and of the moral feelings, as really as he who would inflict a deadly wound should endeavour to understand enough about anatomy to know where the heart is, or he who administers medicine should endeavour to know what is adapted to remove certain diseases. And he who has no belief in the efficacy of truth to produce any effect, resembles one who should suppose that all knowledge of the human system was needless to him who wished and who should cut at random-- to perform a surgical operations piously leaving it with God to direct the knife; or he who should go into a hospital of patients, and administer medicines indiscriminately-devoutly saying, that all healing must come from God, and that the use of medicine was only to show its own weakness! Thus many men seem to preach. Yet, for aught that appears, truth is just as wisely adapted to save the soul, as medicine is to heal the sick; and why, then, should not a preacher be as careful to study the nature of truths and its adaptedness to a particular end, as a student of the healing art is to understand the adaptedness of medicine to cure disease? The true way of preaching is, to feel that truth is adapted to the end in view; to select that which is best fitted for that end; to preach as if the whole result depended on getting that truth before the mind and into the heart, and then to leave the whole result with God--as a physicians with right feelings, will exert all his skill to save his patient, and then commit the whole question of life and health to God. He will be more likely to praise God intelligently who believes that he has wisely adapted a plan to the end in view, than he who believes that God works only at random.

(b) "word" Isa 49:2 (c) "piercing" Rev 1:16 (a) "discerner" Ps 139:2, Jer 17:10, Rev 2:23

Neither is there any creature that is not manifest in his sight. There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The design of the remark here is, to guard those to whom the apostle was writing from self-deception --since they could conceal nothing from God.

All things are naked. Exposed; uncovered. There is nothing that can be concealed from God, Ps 139:11,12. "The veil of night is no disguise, No screen from thy all-searching eyes; Thy hands can seize thy foes as soon Through midnight shades as blazing noon."

And opened τετραχηλισμενα. The word here used -- τραχηλιζω -- properly means,

(1.) to lay bare the neck, or to bend it back so as to expose the throat to being cut.

(2.) To expose; to lay open in any way. Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim, to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal, so as to look full in his face, and recognise him, so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others, Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius, (though this is not the sentiment of Grotius,) Beza, Alting, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back-bone through the spinal marrow, and thus of laying it open entirely. This sense would well suit the connexion. Grotius supposes that it means to strip off the skin by dividing it at the neck, and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure, more or less, from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to the neck; τραχηλος ---and not to the spinal marrow, or the skin. The proper meaning of the verb is, to bend the neck back, so as to expose it in front when an animal is slain. Passow. Then it means, to make bare; to remove everything like covering; to expose a thing entirely--as the naked neck is for the knife. The allusion here is undoubtedly to the sword which Paul had referred to in the previous verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed. We are, in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing hinders God from striking; there is nothing that can prevent that sword from penetrating the heart any more than, when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hinderance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice --to the sword of God--as the animal with bent-back neck is exposed to the knife! And what solemn feeling should all have who remember that all is naked and open before God! Were we transparent, so that the World could see all we are, who would dare go abroad? Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul, as we can look into a room through a window? Oh, what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of men would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now gay and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our heart pure; how anxious that there should be nothing in the soul that we are not willing to have known!

With whom we have to do. Literally, with whom is our account. Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one who knows all about him, should be a pure and holy man.

(b) "naked" Prov 15:11

Seeing then that we have a great High Priest. The apostle here resumes the subject which had been slightly hinted at in Heb 2:17, 3:1, and pursues it to the end of chapter 10. The object is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest--the most elevated functionary of that dispensation. It came, therefore, to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show why hey passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions as in chapter 5 through 10 of this epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase "great High Priest" here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office, but who had retired from it; and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided. Comp. Lk 1:5; Mt 26:3. The name "great high priest" would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was a Priest, but that he was at the head of all; in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish.

That is passed into the heavens. Heb 9:12,24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement. Heb 9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat. Heb 9:24; Heb 9:25.

Jesus the Son of God. Not a descendant of Aaron, but one greater-- the Son of God. Heb 1:2.

Let us hold fast our profession. Heb 9:23; Heb 3:14. This is the drift and scope of the epistle-- to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact, that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons--which are drawn out in the succeeding chapters--are such as the following.

(1.) We may look to him for assistance--since he can be touched with the feeling of our infirmities, Heb 4:15,16.

(2.) The impossibility of being renewed again if we should fall away from him, since there is but one such High Priest, and since the sacrifice for sin can never be repeated, Heb 6.

(3.) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation, to keep men from apostasy, exists much more powerfully in the Christian scheme.

(4.) The fact that they who rejected the laws of Moses died without mercy, and much more any one who should reject the Son of God must expect more certain and fearful severity, Heb 10:27-30. By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession.

(a) "passed" Heb 9:12,24 (b) "hold fast" Heb 10:23

For we have not an High Priest which cannot be touched. Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office, without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers. Heb 2:16, also Heb 2:17-18. Such tenderness and sympathy has our great High Priest.

But was in all points tempted like as we are. Tried as we are. Heb 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us, and to aid us. He was tempted--in the literal sense; he was persecuted; he was poor; he was despised; he suffered bodily pain; he endured the sorrows of a lingering and most cruel death.

Yet without sin. 1Pet 2:22: "Who did no sin." Isa 53:9: "He had done no violence, neither was there any deceit in his mouth." Heb 7:26: "Who is holy, harmless, undefiled, separate from sinners." The importance of this fact, that the great High Priest of the Christian profession was "without sin," the apostle illustrates at length in chapters 7 through 9. He here merely alludes to it, and says that one who was "without sin" was able to assist those who were sinners, and who put their trust in him.

(c) "touched" Hoss 11:8 (d) "without sin" 1Pet 2:22

Let us therefore come boldly unto the throne of grace. "The throne of grace!" What a beautiful expression! A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy-seat. The high priest approaches that seat or throne of the Divine Majesty with the blood of the atonement, to make intercession for the people, and to plead for pardon. Heb 9:7, 9:8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling, having shed his own blood to make expiation, is represented as approaching God, and pleading for the pardon of men. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness, and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt, and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need.

That we may obtain mercy. This is what we want first. We need pardon--as the first thing when we come to God. We are guilty and self-condemned--and our first cry should be for mercy-- mercy. A man who comes to God, not feeling his need of mercy, must fail of obtaining the Divine favour; and he will be best prepared to obtain that favour who has the deepest sense of his need of forgiveness.

And find grace. Favour--strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need--we all need--we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God all that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us:

(1) rejoice that there is a throne of grace. What a World would this be if God sat on a throne of justice only, and if no mercy were ever to be shown to men! Who is there who would not be overwhelmed with despair? But it is not so. He is on A THRONE OF GRACE. By day and by night; from year to year; from generation to generation, he is on such a throne. In every land he may be approached, and in as many different languages as men speak may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and, wherever we are, we may approach him with acceptance.

(2) We need the privilege of coming before such a throne. We are sinful, and need mercy; we are feeble, and need grace to help us. There is not a day of Our lives in which we do not need pardon; not an hour in which we do not need grace.

(3) How obvious are the propriety and necessity of prayer! Every man is a sinner, and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not till a man can prove that he has never done any sin should he maintain that he has no need of pardon; not till he can show that he is able alone to meet the storms and temptations of life should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all men do not pray!

(4) It is easy to be forgiven. All that needs to be done is to plead the merits of our great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus!

(5.) It is easy to obtain all the grace that we need. We have only to ask for it--and it is done. How easy then to meet temptation, if we would! How strange that any should rely on their own strength, when they may lean on the arm of God!

(6.) If men are not pardoned, and if they fall into sin and ruin, they alone are to blame. There Is A THRONE OF GRACE. It is always accessible. There is A GOD. He is always ready to pardon. There Is A REDEEMER. He is the great High Priest of men. He is always interceding, His merits may always be pleaded as the ground of our salvation. Why then, oh why, should any remain unforgiven, and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved.

(e) "boldly" Eph 3:12, Heb 10:19-22

As if the apostle had said, "Seeing you have so dreadful an example of God's wrath executed upon your fathers in the wilderness for their unbelief, take heed of their sins, lest ye suffer the like punishment."

Here note, 1. the manner of the exhortation, and how the apostle includes himself in the admonition, Let us fear: it is wise and safe for the ministers of God to include themselves in the exhortations and admonitions which they give to others: for they need excitement, and the means of establishment, as well as others.

Note, 2. The affection of fear which our apostle recommends for their preservation from falling; by which he means a fear of care, diligence, and circumspection. Let us fear lest we come short and fail. Fear is a good monitor, and the best preservative from sin.

Note, 3. The duty exhorted to, lest a promise of rest being made, we should fall short of attaining it, as the Israelites did that fell in the wilderness.

Learn hence, 1. That it is matter of great and tremendous consequence to have the promises of God propounded to us; they are either a savour of life unto life, or of death unto death; one of these two will certainly be the consequent of their proposal. God will demand a strict account of the sons of men, of the entertainment given to his promises and threatenings.

Learn, 2. That they which mix not the promises of God with faith, shall utterly come short of entering into God's rest.

Learn, 3. That the failing of men through unbelief, doth no way cause the promises of God to fail or cease; the veracity of God is engaged for the stability of the promise; so that though men by their unbelief may disappoint themselves of their expectation, yet they cannot bereave God of his faithfulness.

Observe here, 1. That the gospel is no new doctrine, no new law, but one and the same to all persons, and at all times, ever since the first publication of it in the original promise, Gen 3:15. It is the same for substance, though not for clearness of revelation; the same gospel was preached to Adam, to Abraham, to the Israelites in the wilderness, which was preached by Christ and his apostles, but with clearer light, evidence, and power in the administration of it; Unto us was the gospel, the same gospel, preached, as well as unto them.

Observe, 2. That the generality of persons, who have sat under the preaching of the gospel in all ages, have not savingly profited by it, The word preached did not profit: from the beginning it has been so, partly through carelessness, and want of due attention in the hearers, and partly for want of meditation upon, and particular application of, the word unto themselves after they have heard it; partly through the neglect of prayer for a blessing upon the word they hear; for those and the like causes the word preached did not nor does not profit.

Observe, 3. That unbelief in man's heart is the great cause of that unprofitableness which is found in the word preached: unbelief hinders the efficacy of the word preached, by withholding men from yielding their assent to the truths thay hear, by hindering them from applying, from a particular and close applying, of the word they hear to their own consciences; and unbelief hinders men from calling upon God by prayer, for a blessing upon the word they hear.

Observe, 4. That the word preached then profits, and only then, when it is a mixed word: the original word is a metaphor taken either from seed, from meat, or from physic. As seed must be mixed with the soil, and with the dew and rain of heaven, or it will never spring and grow; or as meat must be mixed with the stomach, or it will not nourish; and as physic must meet and mix with the humour, gripe and put the patient to some pain, or it will never cure: so must the word be rooted in the heart, or it will never fructify in the life: it mest be mixed with faith, with love, with humility, with patience, or it will never bring forth fruit with joy.

As if the apostle had said, There is a rest promised to us believers, as well as the typical rest, Canaan, was promised to the Israelites.

Learn thence, That the state of believers, under the gospel, is a state of blessed rest. There is a spiritual rest in heaven. This spiritual rest consists in peace with God, in satisfaction and acquiescence to God, and in means of communion with God.

Learn, 2. That it is faith alone which is the only way and means of entering into this blessed state of rest: We who have believed do enter into rest; as unbelief cuts off from, so faith gives an entrance into, the rest of God.

It follows, "-As I have sworn in my wrath, If they shall enter into my rest:"

Observe, Here is a threatening confirmed by the oath of God, that they who believe not should never enter into his rest, and a promise that such as do believe shall certainly enter.

Learn thence, That there is a mutual in-being of promises and threatenings in the covenant, which must be considered together, and cannot be separated each from other. Where there is a promise expressed, there a threatening is tacitly understood; and where there is a threatening expressed, be it never so severe yet there is a gracious promise included: nay, sometimes God gives out a threatening for no other end, but that men may lay hold upon the promise. Thus the threatening, that Nineveh should perish, was given out mercifully, that that Nineveh might not be destroyed.

It follows, "-Although the works were finished from the foundation of the world."

That is, Almighty God, when he had perfected and finished the work of creation in six days, rested on the seventh day from his labour; showing us by his own example, that work and labour must precede our rest: after God had finished the glorious work of creation, he returns as it were into his own eternal rest, and directs to seek rest himself; and by his own example teaches us, that our days of labour must go before our day of rest.

For the clearer understanding of these words, we must know, that there is a three-fold rest spoken of in scripture, all which are called His, that is, God's rest, being all of his appointing and providing: namely,

1. The rest of the sabbath day, in remembrance of God's resting from the work of creation.

2. The typical rest in the land of Canaan.

3. An eternal rest with God in heaven, of which the sabbath and the Israelites' rest in Canaan were a type and figure.

Now the apostle's design is, to prove that the rest which God principally intends for his people is this last rest, namely, an everlasting rest with himself in heaven; and this he evidently proves, because if that rest which they had obtained in the land of Canaan, under the conduct of Joshua, called (in Syriac) Jesus, had been all the rest which Almighty God ever intended for them, then it had been needless for David in the 95th Psalm, which was penned a long time after, even some hundreds of years, to make mention of any other rest.

But this he does, and therefore infers, that there is a third rest yet to come, which by the preaching of the gospel was now proposed to them, and that under the same promised and threatenings with the former. If Jesus, of Joshua, had given them the true spiritual and eternal rest here spoken of, in Canaan, then would not David afterward have spoken of another rest after their rest in Canaan; which seeing he has done, the apostle concludes, there must yet remain a farther rest to be enjoyed by the people of God.

From the whole note, That God has by promise given his people a full assurance of enjoying a rest upon condition of faith, and this another manner of rest than that of Canaan, which the Israelites of old did enjoy.

From the foregoing premises the apostle draws this conclusion, That there remaineth yet a more glorious, perfect, and complete rest, for the people of God.

Observe here, 1. Something implied, namely, That the people of God, whilst here upon earth, have works to do, and labour incumbent upon them. Rest and labour incumbent upon them. Rest and labour are correlates, the one supposes the other; the apostle affirming, that there is rest remaining for them, strongly supposes that there is labour at present belonging to them; God's people are and industrious, working people: Christ's present call is to service and duty.

Observe, 2. That God has already given his people a foretaste of, and some entrance into, rest, during this present state of work and labour; the better to enable them for that, and the more to sweeten that to them. The state of sin is a state of all labour, and no rest; the state of glory is all rest, and no labour; but the state of grace is a mixed state, partly of labour, and partly of rest;; of labour in respect of ourselves, in respect of the world, against sin, under affliction and persecution; but of rest in Christ, in his love, in his favour, and grace; and thus our labour makes our rest sweet, and our rest makes our labour easy.

Observe, 3. That there is reserved and laid up in heaven for all the people of God that serve him laboriously and everlasting, rest; for its quantity it is full of rest; for its quality it is unmixed rest; rest, and nothing but rest: for its duration, it is an eternal rest; the least fear of losing or leaving it, would imbitter all the joy which the saints taste in the fruition and enjoyment of it: There remaineth, or there is laid up and reserved, a rest for the people of God.

Into the spiritual heavenly rest, mentioned in the foregoing verse, the believer is said to have entered, in this verse; and this is done two ways, initially, inchoatively, and imperfectly in this life; fully finally, perfectly, and completely in the next. They have now a present title and right to enter into this rest; the actual enjoyment and full possession of it is to come.

Observe, 1. Believers have already entered initially into this rest whilst here on earth, and accordingly have ceased from their own works; that is, the works of the flesh, the service of sin; these they have discarded by repentance and mortification.

Here note, That before conversion a person is doing his own works, fulfilling his own will, and not God's; but after he ceases from all sinful works, inchoatively, though not perfectly: He that hath entered into his rest, hath ceased from his own works.

Observe, 2. That when believers have finished all their works of evangelical obedience, they shall then, and not till then, fully and finally enter into God's rest, and be forever happy in the enjoyment of it. All men desire rest, but it is not to be found on earth, but in heaven; not in the creature, but in God.

O happy they, which believing the excellency and glory of this rest, do work, wait, and wish for it, and with diligence and constancy use all holy endeavours for the attaining and securing of it.

As if our apostle had said, "Seeing there is such and eternal glorious rest prepared for, and promised to believers then it is the duty, and ought to be the endeavour of everyone of us to secure our title to it, and our interest in it, by a stedfast faith, and persevering obedience, lest, following the example of our forefathers in the wilderness, we fall and perish as they did."

Learn hence, 1. That there is a rest promised to us uder the gospel, as there was to the Jews of old under the dispensation of the law.

Learn, 2. That the Jews heretofore, by sin in general, by unbelief and disobedience in particular, did fall short of the rest proposed to them, and never entered into it, but were destroyed by the just indignation of God.

Learn, 3. That in the Israelites' sin and God's displeasure, in the event of the one, and in the effects of the other, there was an example set forth, of what would be our own lot and portion if through unbelief we fall short of the rest which the gospel proposed to us: Let us labour to enter into that rest, lest any man fall after the same example of unbelief. It is our duty to improve examples, lest we be made examples of divine displeasure.

Learn, 4. That we cannot rationally have tha least expectation of escaping vengeance under the guilt of those sins, which others, in like manner, being guilty of, having not escaped; for with God there is no respect of persons. Did the Israelites miss of the earthly Canaan? So shall we of the heavenly, through unbelief.

As if the apostle had said, "Take heed especially of unbelief: for the word of God, or doctrine of the gospel will quickly find you out, if you be guilty of it."

There is a piercing power in the word of God, through the energy and efficacious operation of the Godly Spirit; it is here compared to a sword, because it does divide things most nearly united, and discover things most inward and secret, or rather God by the word doth this; he by the word pierces, even to the dividing asunder of the soul and spirit; that is, the actings of the understanding, and the motions of the will and affections it cuts asunder the most resolute and compacted purposes of the will: yea, it pierces to the marrow, that is, the most secret and close contrivances of the soul, the thoughts and intents ot the heart.

O mighty power of the word; and of God in and by the word, to convey strength to the weak, wisdom to the simple, comfort to the sorrowful, light to the blind, and life to the dead; it brings souls out of the captivity of sin into the blessed liberty of faith in Christ.

There is not any one place of scripture, I think, which more fully informs us of the perfect and exact knowledge of Almighty God, as to all persons and things, than this before us.

Observe, 1. The object, all and everything, our persons, our actions, the manner of our actions, the design and end of our actions: he knows what we have been and done, and what we will be and do.

Observe, 2. The full manifestation and clear representation of all persons and things unto God.

1. All things are here said to be naked, unclothed, their dress and paint taken off: These words are and allusion to bodies, which being stripped and unclothed, all see what they are; there may be many deformities, blemishes, yea, ulcers, upon a body undiscerned, while it is clothed and covered; but when naked, every scar appears, and nothing is hid; all things are naked in his sight; that is, he as plainly discerns what they are, as we discern what a body is that stands naked before us. The knowledge which God has of persons and things, is a clear and distinct knowledge.

2. All things are here said to be open as well as naked, unto God; a metaphor taken, says St. Chrysostom, from the sacrificed beasts, which being excoriated, their skins plucked off, they were cut down from the neck to the rump, so that all the inwards of the best lay bare, and every part might be clearly seen; it is one thing to see a sheep alive, with its skin and fleece on, and another thing to see it naked and flayed; but a farther thing to see it opened and emboweled, with all its intestines and inwards exposed to the eye.

Others think there is in the original word an allusion to anatomists, who open and dissect human bodies, the heart, the liver, the lungs, the bowels, all exactly appear whether sound or decayed: Such a kind of anatomy doth God make upon man's heart; his piercing eye sees and discerns what is flesh, and what is spirit in us, what is faith, what is fancy, what is grace in reality, and what in appearance only.

Doubtless the phrase doth signify a most intimate, full, and thorough knowledge of all persons, and all things, which is found in that God with whom we have to do, and to whom we must give and account for all that we have done.

Our apostle comes now to assert the priesthood of Christ, and to set forth the dignity and excellency of his office; from whence he encourages the believing Hebrews to perseverence and stedfastness in the profession of their faith in him.

Here note, 1. The eminency of the person, Jesus the Son of God; not by supernatural conception only, but by eternal generation also; this is the eminancy of that person who is superior to men and angels.

Note, 2. The excellency of his office, a priest, and high priest, a great high priest: not barely equal with Aaron, but superior to him, and infinitely above him, the universal supreme pontiff of heaven and earth, in comparison of whom all other priests, even the highest of them, were but shadows.

Note, 3. His relation to us, We have him; that is, special interest in him, making profession of obedience to him; and he is passed into the heavens, to open heaven to us, and to make intercession with the Father for us. This entrance of Christ's into heaven, was shadowed forth by the high priest's entrance into the holy of holies here on earth.

Note, 4. Our obligation to him, Let us hold fast our profession; that is, the profession of our faith in him, without wavering, with constancy and perseverance.

Learn hence, 1. That great oppostion, ever has been and always will be made unto the stedfastness of believers in their holy profession. The apostle's exhortation plainly supposes opposition.

Learn, 2. That it is our duty, in the midst of all opposition, to hold fast our holy profession, without either apostatizing in the whole, or declining in parts of it. The glory of God is in the highest manner concerned in it, and assured destruction attends the omission of it, and that in a peculiar, terrible, and dreadful manner, Heb 10:29.

Learn, 3. That believers have great encouragement unto, and assistance in the stedfastness and constancy of their holy profession, by and from the priesthood of Jesus Christ: for as he is our High Priest, he knows our temptations, pities us under them, affords us actual help and relief against them, he interceding with the Father, that our faith may not fail, and that we may be kept the almighty power of God, through faith unto salvation.

Learn, 4. That Jesus Christ, our great High Priest, was the Son of God; and the necessity of his being so, did thus appear;

1. Before the entrance of sin there was no need of the office of priesthood between God and man: For every one was then in his own name to go to God with his worship, which would have been accepted according to the law of creation.

2. Sin being entered into the world, there was no more worship to be performed immediately unto God; two cannot walk or converse together, except they be agreed.

3. That the worship of God might be again restored in and to the world, it was indispensibly necessary that some one should interpose between sinners and the holy God; for should sinners approach him immediately in their own names he would be unto them a consuming fire.

4. No creature could undertake the office of being a priest for the church of God, which now consisteth all of sinners: neither the nature of the office, which was to interpose between God and sinners, nor the quality of the work, which is to make atonement for sin, would admit of it.

5. Jesus Christ therefore undertaking to be a Priest for sinners, it was necessary, he should be what he was, the very Son of God: which denotes he divine person and nature, and that our great High Priest was essentially and truly God: Seeing we have a great High Priest, even Jesus the Son of God let us hold fast our profession,

These words contain a farther description of Christ our great High Priest, by his merciful disposition towards his people; he is said to be touched; that is, sensibly affected with the infirmities, that is, the miseries, sufferings, and calamities, which the human nature is exercised with, and exposed to.

Our Lord Jesus Christ, now in heaven, doth exercise a tender and compassionate spirit towards his suffering children and servants here on earth: he has an experimental knowledge of what his people suffer, either from God, or from man, for God's sake, as one that is interested in them, as one concerned for them, as one related to them, yea, as being one with them.

This sympathy of Christ with, and towards his suffering people, is a tender sympathy, an extensive sympathy, it reaches all our infirmities, a proportionable sympathy, answerable to every occasion, a perpetual sumpathy; as long as he continues High Priest, and we remain subject to infirmities, so long will he be touched with the feeling of them.

Observe farther, The assigned reason why our great High Priest is so sensibly affected with our suffering condition: namely, because he was in all points tempted like as we are, sin excepted. Christ, by assuming our nature, became humbly affectionate, and by suffering our infirmities, became experimentally compassionate.

Here note, That tempatations may be without sin; it is not our sin to be tempted, but to comply with the temptation.

2. That Christ was tempted, yea, in all points tempted like unto us: His temptations were in all points like ours; he was tempted to sin, yet without sin.

There is a two-fold temptation to sin, inward and outward;

inwardly Christ was not tempted to sin,

outwardly he was, and with greatest vehemency assaulted both by men and devils to the worst of sins that ever man was; but he always resisted, and always overcame.

Oh, what a consolation is this unto us under all our temptations, that Christ was in all things tempted like unto us, but without sin!

These words are an inference drawn from the apostle's foregoing discourse, "Seeing we have such an High Priest as is before described, let us come with boldness, with freedom and liberty to the throne of grace, &c."

Note here, 1. There is a throne of grace which believers may come unto; God has a throne of justice, and a throne of grace: If he look upon man according to the law of works, he must needs sit upon the throne of justice as a severe Lord, and strict Judge, to condemn us; but being propitiated and atoned by the blood of Christ, his throne is a throne of grace and mercy, from which he represents himself to us as a God in Christ, as a God of forgivenes, as a God in covenent, and as a God that will have communion with us.

Note, 2. That believers may come boldly, and with confidence to this throne of grace; they have liberty to do it, they have authority to do it, and may have confidence and assurance of audience in the doing of it.

Note, 3. That all help succour, and spiritual assistance in every time of need, is found with God, and proceeds from mere mercy and grace in God, That we may obtain mercy, and find grace to help in time of need.

Note, 4. That the way to obtain mercy, and find grace to help in every time of need is by a due application of our souls for it to the throne of grace; Let us come boldly to the throne of grace, that we may find help in time of need.