Psalms 99:1

Isaiah 32:11

Habakkuk 3:16

Hebrews 4:1

CHAPTER IV.

ANALYSIS OF THE CHAPTER.

THIS chapter comprises two parts. In the first, Heb 4:1-13, the apostle pursues and completes the exhortation which he had commenced in the previous chapter, drawn from the comparison of the Saviour with Moses, (see the analysis of chapter 3;) and in the second part, (Heb 4:14-16,) he enters on the consideration of the character of Christ as a high priest, which is pursued to the end of the doctrinal part of the epistle. �

In the first part, (Heb 4:1-13,) he describes more at length the character of the "rest" to which he had referred in the previous chapter. He shows (Heb 4:1) that the promise of a "rest" yet remains, and that there is still danger, as there was formerly, of coming short of it, or of losing it. He affirms that such was the nature of that promise, that it is applicable to us as well as to those to whom it was first made, and that the promise of rest as really pertains to Christians now as it did to the Hebrews of old, Heb 4:2. The reason, he adds, (Heb 4:2) why they did not enter into that rest was, that they had not faith. This he had established in the previous chapter, Heb 3:18. In Heb 4:3-6, he proceeds to demonstrate more at length that there is a "rest" remaining for those who believe. The great object, in this part of the chapter, is to prove that a "rest" remains for believers now; a rest of a spiritual character, and much more desirable than that of the land of Canaan; a rest to which Christians may look forward, and which there may be danger of losing. Addressing Hebrew Christians, he, of course, appeals to the Old Testament, and refers to several places where the word "rest" occurs, and argues that those expressions are of such a character as to allow that there remains a "rest" for Christians yet. It would have been easy to have affirmed this as a part of the Christian revelation; but, throughout the epistle, he is bringing his illustrations from the Old Testament, and showing to the Hebrew Christians to whom he wrote that there were abundant considerations in the Old Testament itself, to constitute an argument why they should adhere inviolably to the Christian religion. He says, therefore, (Heb 4:4,) that God himself had spoken of his own rest from his works; that when he had finished the work of creation he had instituted a rest which was characterized by the peace, and beauty, and order of the first Sabbath after the work of creation, when all was new, and lovely, and pure. That might be called the rest of God--a beautiful emblem of that which dwells around his throne in heaven. The meaning of this verse (Heb 4:4) is, that the Bible spoke early of a rest which appertained to God himself. In Heb 4:5, he goes on to say, that the prospect of entering into His rest was spoken of as a possible thing; that some were excluded, but that there was a place deserved to be called "the rest of God"--" My rest"--to which,all may come. Of course, that rest must be of a spiritual nature, and must be different from that of the promised land. That "rest," the apostle implies, it was possible to attain. He does not argue this point at length, but he assumes that God would not create a place of rest in vain; that it was made to be enjoyed; and that since those to whom it was at first offered were excluded, it must follow that it remained still; and as they were excluded by the want of faith, it would follow also that it was reserved for those who had faith. Of course, therefore, it is offered to Christians now, Heb 4:6.

This view he proceeds to confirm by another consideration, Heb 4:7,8. It is that David, who lived nearly five hundred years after the land of promise had been occupied by the Israelites, spoke then of the possibility of entering into such a "rest." He says (Ps 95:7,) that, in his time, the people were called to hear the voice of God; that he warned them against the guilt and danger of hardening their hearts; that he reminded them that it was by that that the Israelites were excluded from the promised land; and that he said that the same thing would occur if those in his own time should harden their hearts. It followed, therefore, that even in the time of David there was a hope and promise of "rest ;" and that there was something more intended for the true people of God than merely entering into the promised land. There must be something in advance of that; something that existed to the time of David--and it must be, therefore, a spiritual rest. This, the apostle adds, (Heb 4:8,) is conclusive; for if Joshua had given them all the "rest" that was contemplated, then David would not have spoken as he did of the danger of being excluded from it in his time. He, therefore, (Heb 4:9,) comes to the conclusion, that there must still remain a "rest" for the people of God--a "rest" to which they were invited, and which they were in danger of losing by unbelief. He adds, (Heb 4:10,) that he who enters into that "rest" ceases from toil, as God did from his when he had finished the work of creation. Since, therefore, there is such a "rest," and since there is danger of coming short of it, the apostle urges them (Heb 4:11) to make every effort to enter into it. He adds, Heb 4:12,13,) as a consideration to quicken them to earnest effort and to anxious care, lest they should be deceived, and should fail of it the fact that God cannot be deceived; that his word penetrated the heart, and that everything is naked and open before him. There should, therefore, be the most faithful investigation of the heart, lest they should fail of the grace of God, and lose the hoped-for rest.

In the second portion of the chapter, (Heb 4:14-16,) he enters on the consideration of the character of Christ as High Priest; and says, that since we have such an High Priest as he is, we should be encouraged to come boldly to the throne of grace. We have encouragement to persevere from the fact that we have such a High Priest, and in all our conscious weakness and helplessness we may look to him for aid.

1. Let us therefore fear. Let us be apprehensive that we may possibly fail of that rest. The kind of fear which is recommended here is that which leads to caution and care. A man who is in danger of losing his life or health should be watchful; a seaman that is in danger of running on a lee-shore should be on his guard. So we who have the offer of heaven, and who yet are in danger of losing it, should take all possible precautions lest we fail of it,

Lest a promise being left us. Paul assumes here that there is such a promise. In the subsequent part of the chapter, he goes more into the subject, and proves from the Old Testament that there is such a promise made to us. It is to be remembered, that Paul had not the New Testament then to appeal to, as we have, which is perfectly clear on the subject, but that he was obliged to appeal to the Old Testament. This he did, not only because the New Testament was not then written, but because he was reasoning with those who had been Hebrews, and who regarded the authority of the Old Testament as decisive. If his reasoning to us appears somewhat obscure, we should put ourselves in his place, and should remember that the converts then had not the full light which we have now in the New Testament.

Of entering into his rest. The rest of God--the rest of the world where he dwells. It is called his rest, because it is that which he enjoys, and which he alone can confer. There can be no doubt that Paul refers here to heaven, and means to say that there is a promise left to Christians of being admitted to the enjoyment of that blessed world where God dwells.

Any of you should seem to come short of it. The word "seem" here is used as a form of gentle and mild address, implying the possibility of thus coming short. The word here-- δοκεω -is often used so as to appear to give no essential addition to the sense of a passage, though it is probable that it always gave a shading to the meaning. Thus the phrase esa videatur is often used by Cicero at the end of a period, to denote merely that a thing was--though he expressed it as though it merely seemed to be. Such language is often used in argument or in conversation as a modest expression, as when we say a thing seems to be so and so, instead of saying "it is." In some such sense Paul probably used the phrase here--perhaps as expressing what we would by this language--" lest it should appear at last that any of you had come short of it." The phrase "come short of it" is probably used with reference to the journey to the promised land, where they who came out of Egypt came short of that land, and fell in the wilderness. They did not reach it. --This verse teaches the important truth, that though heaven is offered to us, and that a "rest" is promised to us if we seek it, yet that there is reason to think that many may fail of reaching it who had expected to obtain it. Among those will be the following classes:--

(1.) Those who are professors of religion, but who have never known anything of true piety.

(2.) Those who are expecting to be saved by their own works, and are looking forward to a world of rest on the ground of what their own hands can do.

(3.) Those who defer attention to the subject, from time to time, until it becomes too late. They expect to reach heaven, but they are not ready to give their hearts to God now, and the subject is deferred from one period to another, until death arrests them unprepared.

(4.) Those who have been awakened to see their guilt and danger, and who have been almost, but not quite, ready to give up their hearts to God. Such were Agrippa, Felix, the young ruler, (Mk 10:21;) and such are all those who are almost but not quite prepared to give up the world, and to devote themselves to the Redeemer. To all these the promise of "rest" is made, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fail of the grace of God!

(a) "Let us therefore fear" Heb 12:15

Hebrews 4:12

Verse 12. 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
Copyright information for Barnes