CHAPTER 4
Exhortation to strive to enter the rest that has been promised.
Hebrews 4:1-2 Let us therefore fear that, while the promise of entering his rest remains, lest anyone of you may seem to have come short of it. For we are also evangelized just as they were; but the word which they heard did not profit them, not being mixed with faith in those who heard it.
“ Let us therefore fear .” In the saying, he says, "Today, if you will hear His voice, do not harden your hearts as in the rebellion (Heb. 3:15), let us therefore fear ." And the " therefore " has been added. For the sake of being lengthy, so that the construction may not seem incoherent, the " therefore " has been placed. Let us fear , he says, lest any of you should seem to come short of entering into his rest . For the promise of entering into his rest still remains for those who wish. And this is the kingdom of heaven.
" lest any one of you may seem to have come short of it ." They are lacking in entering. However, he did not say, "They have come short," but rather, " may seem to have come short ."
“ For we are also evangelized just as they were .” We have been evangelized about the good things to come, just as they were in a symbolic way about the earth. 1
" but the word which they heard did not profit them ." You see that this is what he says, that nothing will profit you from becoming hearers of the preaching, if you do not also bring in what is from yourselves, namely faith ; for the word which you heard by itself has not benefited even those in the past. But see how on our part the matter was called the gospel, as a promise of true goods, and as given from a crown and victory; but on their part, a matter of hearing. 2
" not being mixed with faith ." That is to say, do not be mixed with it [the word 3 ]. From this, the idea of believing without hesitation is hinted at. And he says that those who believed heard. For they truly heard, those who also believed. Paul speaks about Joshua and Caleb. And this he says: The word which they heard did not profit them , not being mixed and as if blended and united with faith in those who heard it , namely, those who believed concerning Jesus.
— [PHOTIUS] He says, not being mixed , that is, with those who have believed. How were they to be united? With faith , he says, that is, through faith. For if these had believed just as those did, they would have been gathered into one, as if by a kind of glue of faith, uniting them. [ end of the Photius excerpt ] —
Hebrews 4:3-5 For we who have believed enter that rest, as he has said, "As I swore in my wrath, if they shall enter my rest," although his works were finished from the foundation of the world. For he has somewhere spoken of the seventh day in this way: "And God rested on the seventh day from all his works." And again in this passage he said, "If they shall enter my rest."
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. Therefore, since they did not enter (for he swore that they shall not enter ), it is necessary for us, as long as we wish, to enter, not now into a figurative rest, but into the true kingdom of heaven. For although their children entered the promised land, now another rest is defined through David. For what else does it mean: "Today, if you hear his voice"? (Heb. 3:15)
As I swore in my wrath . But this testimony is not meant for those of us who have believed, who enter into the rest of God, but for those who do not enter : indeed, he says, since they did not enter, we must enter. For he speaks more openly in this progression. Now, indeed, besides this, he wishes to show that just as the rest of the Sabbath does not prevent another rest of the promised land from being called rest, so neither does the rest of the promised land prevent the kingdom of heaven from being called rest.
Therefore, he also adds: although his works were finished from the foundation of the world , from which God rested, did not prevent the land of promise from being called 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? One on the seventh day, in which God rested from his works : and one of the land of promise, about which David is now speaking. Therefore, he says: Just as the first rest did not prevent the second from being called rest: so neither will the second prevent the third, namely the kingdom of heaven. This, however, he asserts, because he will say that we can enter into his rest. Let him not hear: But they have entered: and finally, he says that there is another 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 ."
Hebrews 4:6-10 Since therefore some are left to enter into it, and those who were formerly evangelized did not enter because of disobedience, he again defines a certain day today in David saying after a long time, as it is said, "Today if you hear his voice, do not harden your hearts." For if Joshua had given them rest, he would not have spoken of another day after these days. Therefore, a Sabbath-keeping remains for the people of God. For the one who has entered into his rest has also rested from his works, as God did from his own.
For if some must enter, and those who entered have not entered into the rest of the promised land, it again defines a third rest, so that, as he says, some may enter into it . For if God did not have a third rest, He would not have said: " Today, if you hear His voice, do not harden your hearts ," so that there may be a rest into which those should enter who do not harden their hearts. Since obedience would be completely useless if there were neither rest nor reward. You have seen how he confirms it? " Do not harden your hearts so that you may enter into the rest," he says. For by saying that those who hardened their hearts did not enter into the rest, he implies that those who do not harden their hearts will enter. For every command of God has also a future reckoning.
" For if Joshua had given them rest ." For if that were the only rest, namely the promised land into which they entered under the leadership of Joshua, he would not have spoken of another day of rest through David . But therefore, he mentions it, saying: Today , and he gave a command, saying: Do not harden your hearts : as if there exists a third rest into which it is necessary for those who are obedient to enter.
— [OECUMENIUS] “ Therefore, a Sabbath-keeping 4 remains .” Sabbath-keeping or rest. For sabbaths are interpreted as rest. Therefore, a certain third rest remains, which is the kingdom of heaven. However, he called it Sabbath-keeping , from the primary rest which was of the Sabbath-keeping . [ end of the Oecumenius excerpt ] —
" for the people of God ." He says to the faithful. And how is this evident? From the fact that David commands, saying: Do not harden your hearts . For he would not command this if there were no sabbath and rest. (What benefit would there be for those who obeyed?) Nor would it be commanded to us, not to do the same as the Jews who were in the desert, lest we too be deprived of rest in the same way.
" who has entered ." Since they were weary from evils, there was no mention made of the countless goods that were to come, he comforts them by saying that he who has entered into the third rest, which is the rest of the kingdom of heaven, rests from his works , that is, from persecutions, temptations, afflictions, just as indeed God rested from the works He had done in the first rest.
— [PHOTIUS] In another way. “ rested from his works, as God did from his own .” As if, he rested. Since he has demonstrated that there is a third rest, and that some will enter into it, he comes to the conclusion and says: "From what has been said, it is certainly evident that there is another rest besides the aforementioned, and this is not for everyone, but dedicated to the people of God." Truly, the people of God are those who have believed in Him and keep His commandments. [ end of the Photius excerpt ] — 5
"And he himself rested." As if he had rested.
The terror of judgment according to the discourse that has been spread throughout all, and the usefulness of priestly grace, in him who is affected in a human manner with natural compassion for us.
Hebrews 4:11-13 Let us therefore strive to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
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. For just as they, after having crossed a greater part of the way in the desert, had fallen from all comfort through unbelief, let no one among you fall in the same way or by example, after so many trials, not acting courageously until the end.
" For the word of God is living ." It gradually shows that Christ alone was the one who acted in what happened concerning the children of Israel. For it is living , he says, and will live forever. But lest they think that those who sin and provoke Christ are only frustrated by the earth as the ancients were, he adds a more terrible deed.
" sharper than any two-edged sword ." As those who did not hear the speech might fear something more terrible, it expresses what has been said, adapting examples that are among us: for it could not be understood in any other way than what is said, cutting from both sides with any sword. 6
" piercing to the division of soul and spirit .” He says something fearful: either that the spirit separates from the soul, and leaves it desolate of the holiness that the Lord in the gospel called division; (for just as a king, when a ruler sins, is stripped of his belt and his office beforehand, and then punished; so here too the spiritual dignity is first taken away from the person, then he is punished;) or that it even reaches the incorporeal themselves. 7
The holy Cyril certainly received in a certain place: piercing to the division of soul and spirit : He says that the preaching concerning God divides and distinguishes the parts of the soul, making them receptive and capable of the things heard. That it also reaches them, he says, of the incorporeal beings, and punishes the soul. That it works a division of soul and spirit. It is indeed fearful.
In another way. — [OECUMENIUS] The division that the Gospels threaten, the Fathers understood as the complete abandonment of the Holy Spirit. Therefore, I think it is now a day that causes the separation of the Holy Spirit, and it removes itself from the soul, after which all good things will subsequently follow and be taken away. [ end of excerpt by Oecumenius ] —
" of joints and marrow ." So that, having heard the things of the soul, they do not become careless, as if the punishment were unclear, having spoken of the incorporeal, he also speaks of the corporeal; for the more visible things strike with greater fear. 8
" and discerning the thoughts ." To distinguish and examine the very thoughts themselves, and the invisible concepts of the heart. Here the divinity of the Word is shown; for it is God who examines, that is, who tests and knows the thoughts; he says "God searches the hearts and kidneys." (Jer. 17:10). 9
" And no creature is hidden from his sight ." But what do I say about men, he says? Nor can any other creature hide or be concealed from that watchful eye, whether you speak of angels, or Cherubim, or Seraphim.
" but all are naked ." Nothing can be hidden from the inspecting power of Christ. All things are bare before Him, and no covering or character can allow anyone to conceal themselves from those eyes.
“ exposed to the eyes .” To make it clearer how all things are naked and visible before the Word of God, He used a metaphor from the flayed sheep. For just as those sheep, having been flayed, that is, having had the knife taken to their neck and been slaughtered, after the skin is removed, everything inside is exposed; so it is with God, everything is evident. Or, flayed, He says naked, by metaphor from the sheep hung by the neck and stripped of their skin. Or, the term flayed, instead of those bowing down and stooping necks, because they cannot look upon the glory of that judge and God, our Jesus Christ. But you accept the first. 10
" to whom we must give account ." To Him, he says, we must give an account of our actions, and we must respond to Him, to whom we also have the word [ὁ λόγος]. Do you see where the matter concluded? For in order that, having heard, you should not think that the same punishment is for us and for the Israelites on the same pattern of disobedience, he shows through these things that ours are much more terrible. 11
Hebrews 4:14-16 Having therefore a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our profession. For we do not have a high priest who cannot have compassion with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come with confidence to the throne of grace, that we may receive mercy and find grace to help in time of need.
Therefore, let us not be subjected to those tremendous punishments, since we have a great high priest , let us hold fast our profession , that is, let us not abandon the faith which is in Him, but let us firmly hold it within ourselves. What is it, then? Who has passed through the heavens ? He is not, he says, like Moses who could not enter the land of promise, nor did he introduce the people, but Christ has also passed through the heavens and sits on the throne of the Father; therefore, He can also introduce us. He calls Himself a priest because He offered Himself as a victim to God the Father. For it is proper for a priest to offer sacrifices for the people.
" For we do not have a high priest ." Let us therefore hold fast our profession and faith in Him: For we do not have a high priest who cannot have compassion with the feeling of our infirmities. He knows, he says, that because of many afflictions you are weak and feeble: therefore He can sympathize with us.
For He was tempted and afflicted in all things just as we are. He suffered persecution and was mocked and spat upon, and finally was even crucified. Yet He, having suffered these things, did not sin. By saying this, He signifies that they have fallen into sin because of afflictions, in that they have been overly weakened and frail.
— [PHOTIUS] He proves in two ways that He has compassion with the feeling of our infirmities . In one way, because he is great and powerful, as the Son of God and God; in another way, because he himself, as a man, suffered and has experience of afflictions, and of the weakness that follows the flesh. And because of both of these, he will certainly be sympathetic to our weaknesses. [ end of the excerpt by Photius ] —
— [OECUMENIUS] " yet without sin ." Because he did not sin, he suffered, saying that he was enduring this punishment. [ end of excerpt by Oecumenius ] —
" 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. Or because the throne is not now a throne of judgment, but of grace : therefore, approach even if you are a sinner.
" to the throne of grace ." The throne of grace refers to the royal throne, of which David says: "The Lord said to my Lord, 'Sit at my right hand.'" (Ps. 110:1) For the throne is now the throne of grace , not of judgment. Therefore, with confidence , he says.
" that we may receive mercy and find grace to help in time of need ." He rightly says: to help in time . If now, he says, you approach, you will receive grace and mercy; for you approach at the right time; but if you approach then, it will not be so, for it will be an untimely approach. For where there will be completion, then there will arise for judgment.
" to help in time ." For whoever now approaches receives mercy and grace, because the approach and request for help is timely and appropriate: just as in judgment, the approach for help is demanding. For then it will not provide help out of grace as it does now, but judgment.
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Translation notes for Hebrews chapter 4
1. The Pharmakides version adds, “ For we are also evangelized just as they were .” We have been evangelized about the good things to come, just as they were in a symbolic way about the earth.
2. The Pharmakides version adds, “But see how on our part the matter was called the gospel, as a promise of true goods, and as given from a crown and victory; but on their part, a matter of hearing.”
3. do not be mixed with it, that is the word that did not profit those of the rebellion (Heb. 3:15).
4. Sabbath-keeping [Σαββατισμὸς]. keeping of the Sabbath, Sabbath-keeping, Sabbathkeeping, Sabbath rest, Sabbath resting, Sabbath observance, observance of the Sabbath.
5. The PG does not show where the Photius excerpt ends.
6. The PG has a slightly longer reading than the Pharmakides version, adding, “in any other way than what is said, cutting from both sides with any sword.”
7. The Pharmakides version reads, “He says something fearful: either that the spirit separates from the soul, and leaves it desolate of the holiness that the Lord in the gospel called division; (for just as a king, when a ruler sins, is stripped of his belt and his office beforehand, and then punished; so here too the spiritual dignity is first taken away from the person, then he is punished;) or that it even reaches the incorporeal themselves.” While the PG provides a shorter reworked reading after the citation of Cyril which reads, “That it also reaches them, he says, of the incorporeal beings, and punishes the soul. That it works a division of soul and spirit. It is indeed fearful.”
8. The PG has a shorter reading, “Where it had said incorporeal, it also referred to corporeal.”
9. The Pharmakides version adds, “Here the divinity of the Word is shown; for it is God who examines, that is, who tests and knows the thoughts; he says ‘God searches the hearts and kidneys.’ (Jer. 17:10).”
10. The PG has a more condense version, “However, he says that the naked are those metaphorically referred to as sheep that have been skinned and stripped of their hide. Or the naked are those looking down and inclined at the neck, because they cannot gaze upon the glory of the judge and our God, Jesus Christ.”
11. The Pharmakides version adds, “Do you see where the matter concluded? For in order that, having heard, you should not think that the same punishment is for us and for the Israelites on the same pattern of disobedience, he shows through these things that ours are much more terrible.”