Hebrews 4 · The Lantern

The Sabbath Rest

Let us fear therefore, while the promise of entering into his rest is left remaining, otherwise any of you may seem to have fallen short.

We also had the promise to enter into the kingdom through our faith and spiritual way of life, as well as those who accepted the command through the law so that … they might possess the land granted to them. "But the message" of the law "which they heard did not benefit them because it did not meet with faith" in the hearers.

After making this digression to scare them and to cause them to look forward to the hope given them, he then gives attention to the "rest," bringing out that in times past the inspired David foretold it to us.

Having cited the authority and explained it, the Apostle now argues from it. In regard to this he does two things: first, he urges them to be anxious to enter; secondly, he advises them to hasten to enter (v. 11). In regard to the first he does two things: first, he inspires them with fear; secondly, he shows that anxiety should press them (v. 2).

For we also have been evangelized, just as they were; but the word of their hearing did not profit them, they not having been united by faith with those having heard.

Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God's promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God's words?

And we have received the good news concerning future blessings, just as they did prefiguratively about the promised land. But it will be completely useless to us if we likewise do not believe and do not lay aside all faintheartedness, just as hearing did not profit them either.

Then he shows what anxiety should press us. In regard to this he does two things: first, he states his intention; secondly, he proves it (v. 3). In regard to the first he does two things: first, he shows that this promise has been made to us; secondly, that that promise is not enough (v. 2b). He says, therefore: for good news came to us as to them.

For we who have believed enter into the rest, even as he has said, “So I swore in my wrath, ‘They will not enter into my rest’” — and yet the works have been finished from the foundation of the world.

For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "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." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then?

The testimony also judges from which it makes that apparent. And see how it establishes that. In any case, he says, it is necessary that some enter into the rest of God, lest the promise be made in vain and rashly.

Then when he says, for we who have believed enter that rest, he proves his conclusion. In regard to this he does three things: first, he shows that it is necessary for us to believe, just as it was for them; secondly, he cites two authorities to prove his proposition (v. 3c); thirdly, he argues from them (v. 6).

For he has spoken somewhere concerning the seventh day in this way: “And God rested on the seventh day from all his works.”

For because he means this, he says, "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. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?

"from all his works." Then, since he had called it rest (it was said, however, to be the rest of the Sabbath), he himself resolves that and says: Now that the rest of the works is made, he also calls this rest, namely the land of promise. "And God rested." You see, he says, that there are two rests?

Then (v. 3b) he cites two authorities: one is from the Law in Genesis (chap. 2) and the other from Ps. 94. He says, therefore, in regard to the first: although his works from the foundation of the world were finished. For he has spoken somewhere of the seventh day. This can be read in two ways: in one way by omitting the for.

And in this passage again: “They will not enter into my rest.”

Indeed, he says, "the third rest is the kingdom of heaven. And there again, "If they shall enter into my rest." Behold, therefore, two works, the other indeed of which David said: "If they shall enter into my rest."

It would seem that this speech is inconsistent, but in reality it is not: it speaks of the fact that no one can say that David is speaking of the Sabbath rest. For how can he speak of it, when it had long since passed and the world had received its ordering from the very beginning? It is clear that David speaks of some other rest.

Then he cites the authority of David, which has already been explained. But when he says, since, then, it remains for some to enter it, he argues from the premises. In regard to this he does two things: first he accepts the sense of the second authority; secondly, he argues from the first (v. 9).

Since therefore it remains for some to enter into it, and those formerly having been evangelized did not enter in because of disobedience,

again he appoints a certain day — Today — saying through David after so long a time, even as it has been said before, “Today, if you hear his voice, do not harden your hearts.”

For if Joshua had given them rest, he would not have been speaking about another day after this.

"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain,…

"For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.

Then when he says, For if Joshua had given them rest, God would never have afterwards spoken of another day, he proves that it remains for others to enter, because if Jesus Nave, i.e., Joshua, had given the children of Israel final rest, God would never have spoken of another day, i.e., another rest would not remain for us, nor would David have spoken of another rest after that…

So then there remains a Sabbath rest for the people of God.

"There remaineth therefore a rest for the people of God." Whence does this appear? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things with the Jews lest they should suffer the same things, unless they were about to suffer the same.

Just as the first "rest" did not prevent there being a second rest, so neither does the existence of a second rest prevent the existence of a third and more perfect rest.… Then it is clear that there is a certain other rest beyond those rests which have been spoken of, and that this rest is hallowed not for any who happen to chance upon it, but rather "for the people of God." B…

Having cited two authorities: one from Genesis (2) and the other from Ps. 94, and drawn his conclusion from the second authority, the Psalm, the Apostle now concludes the same from the first. In regard to this he does two things: first, he gives the conclusion; secondly, he gives the reason for the consequence (v. 10).

For the one having entered into his rest, he himself also rested from his works, as God did from his own.

However it is not he who spoke thus, but what? "For he that is entered into his rest, he also hath ceased from his own works, as God did from His." As God ceased from His works, he says, so he that hath entered into His rest hath ceased. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.

I am speaking of that order of tears which belongs to those who shed tears unceasingly both night and day. Whoever has found the reality of these things truly and accurately has found it in stillness. The eyes of such a man become like fountains of water for two years' time or even more, that is, during the time of transition: I mean, of mystical transition.

Hence, he adds, For whoever enters God's rest also ceases from his works: because just as God worked six days and rested on the seventh, so by the six days the present time is signified, because it is a perfect number.

Let us be diligent therefore to enter into that rest, so that no one may fall by the same example of disobedience.

But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished.

Where it has been shown that there is a third rest, he consequently encourages them to enter into it. And he rightly says: Let us strive. For faith alone is not sufficient to enter into it, unless there is also unless there is also good behavior. "lest anyone fall according to the same example." By the same, as with the Israelites.

Then (v. 11) he exhorts us to hurry. In regard to this he does two things: first, he gives the advice; secondly, the reason for entering that rest (v. 12). In regard to the first he does two things: first, he urges us to hurry; secondly, he shows the danger in delay (v. 11b).

The Living Word

For the word of God is living and active and sharper than any two-edged sword, penetrating as far as the division of soul and spirit, of joints and also marrows, and able to judge the thoughts and intentions of the heart.

Jesus endured the cross, disregarding the shame, and therefore is seated at the right hand of God. And those who imitate him by disregarding the shame shall sit with him and rule in the heavens with him, who came not to bring peace upon the earth but upon the souls of his followers and to bring a sword upon the earth.

John who had been exiled by the Emperor Marcion, said, 'One day we went into Syria to see Poemen for we wanted to ask him about hardness of heart. But he did not know Greek and we did not have an interpreter.

Then (v. 12) he gives the reason for this advice, and especially in regard to the danger. But this reason is taken on the part of Christ in Whom there are two natures: one is the divine according to which he is the Word of the Father; the other is the human according to which He is the high priest offering Himself on the Cross.

And there is no creature hidden before him; but all things are uncovered and laid bare to the eyes of him to whom is our account.

"Thine arrows," he says, "are sharp," -God's everywhere-flying precepts (arrows) threatening the exposure of every heart, and carrying compunction and transfixion to each conscience: "peoples shall fall beneath thee," -of course, in adoration.

Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes.

Then when he says, before him no creature is hidden, he shows that anything invisible according to its nature is not hidden from God. For if something is not seen by us, it is because it is more simple and more subtle than our bodily or intellectual eyes, such as separated substances, which we cannot see in this life.

Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

The greatest possible likeness to the Logos, the hope of being established fully as adopted sons of the Father—this is our goal, a sonship that constantly glorifies the Father through "the great high priest" who deigned to call us "brothers" and "fellow heirs."

In what has been commented on before, he made the comparison of the different kinds of rest and brought out that the rest promised to us is better than that pledged to Jews: to them he pledged the land of promise, whereas to us heaven.

Having exhorted them to hasten to enter into God's rest, and as an inducement citing Christ's greatness according to His divine nature, the Apostle here does the same in regard to His human nature. He does three things: first, he states His dignity; secondly, he shows his piety (v. 15); thirdly, he urges us to have confidence in Him (v. 16).

For we do not have a high priest not being able to sympathize with our weaknesses, but one having been tempted in all things in the same way, without sin.

Let us come therefore with boldness to the throne of grace, so that we may receive mercy and find grace for help in time of need.

Let us imitate him so that we may be "without sin" like him, so that "we may approach with confidence the throne of his grace" in the hour of retribution. "Let us obtain his mercy," for instance, through prayers, so that he may be with us in the hour of our fight with the devil.

"Let us therefore come with confidence." Let us approach, He says, to the throne of His Father, in which He sits. With confidence, or not hesitating in faith, or because He has overcome the world. Therefore, it is evident that He will also conquer those who now afflict us.

Then when he says, Let us go therefore with confidence to the throne of grace, he urges us to have confidence in him. As if to say: Since He can have compassion, let us go with confidence: 'Behold, God is my savior; I will deal confidently and will not fear' (Is. 12:2). Let us go, I say, to the throne. The king's seat is called a throne.

Hebrews4

The Sabbath Rest

The Living Word