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Hebrews 4 – Text and Notes
- It is important from both a psychological and spiritual point of view to tie these first century Messianic Jews back to their forefathers. Why? There is the negative connection, not entering the rest due to unbelief. But the positive is more than entering a rest. The positive is the connection between the rest offered before and the rest offered now. Both came as a result of “good news” (v.2). Both are Israelitic concepts – Entering the rest ties these first century Messianic Jews to their forefather’s promise. Believing in Jesus does not separate them from their Jewish heritage. Believing in Jesus connects them. Believing in Jesus is and was being faithful to their heritage.
- The True Rest:
- Was Not the Seventh Day – although this was a rest as originally planned although the Pharisees made it a burden due to their traditions.
- Was Not the Land of Canaan – although this too was a rest…or was supposed to be but Israel kept sinning against God.
- Is Not Heaven…at least in this context – although heaven might be included in a broader sense.
- The True Rest is being in Jesus Christ:
- Rest from Guilt
- Rest from Merit
Vv.1-10 – Let Us Fear
1 Therefore [This is an unfortunate chapter break.] [oun (3767) – then, therefore, accordingly, consequently, these things being so (Thayer); Heb.2:14; Heb.4:1; Heb.4:6; Heb.4:11; Heb.4:14; Heb.4:16; Heb.7:11; Heb.8:4; Heb.9:1; Heb.9:23; Heb.10:19; Heb.10:35; Heb.13:15], let us [“let us” – vv.1,11,14,16; Illustration] fear [phobeo (5399) – Extended Notes; Heb.4:1; Heb.11:23; Heb.11:27; Heb.13:6; aorist] if, while a promise [epaggelia (1860) Heb.4:1; Heb.6:12; Heb.6:15; Heb.6:17; Heb.7:6; Heb.8:6; Heb.9:15; Heb.10:36; Heb.11:9; Heb.11:13; Heb.11:17; Heb.11:33; Heb.11:39] remains of entering [aorist] His rest, any one of you may seem [present; dokeo (1380) – “by way of courtesy, things certain are sometimes said dokeo as in Heb.4:1” (Thayer, p.154); I am not a fan of the NASB translation here of dokeo (1380) as “seem.” It makes it appear – and some have argued – that falling short was not a real threat only a false appearance. To correct this misunderstanding, all we have to do is look to see who dokeo is used elsewhere in Hebrews: 10:29 (“think”); 12:10-11 (“seems”). Contextually it makes no sense to use as the analogy the Israelites unless it is possible to “not enter.” Many died in the wilderness due to their unbelief (Num.13-14)] to have come [perfect] short of it.
2 For indeed we have had good news [euaggelizo (2097); i.e. gospel, but since it was not the gospel of Jesus preached to them “also,” it is literally translated as “good news.”] preached [perfect] to us, just as they also; but the word they heard [lit., of hearing] did not profit them, because it was [or, they were] not united [perfect] by faith in [or, with] those who heard.
3 For [some ancient manuscripts read, Therefore] we who have believed enter [present tense, not future – believers are presently in this rest] that rest, just as He has said [perfect],
- Good News is Only Good News If Believed
- Three Actions to Fear As Seen in the Animal Kingdom:
- Run
- Freeze
- Attack
- The Christian’s reaction to the fear of God does not of those – it submits.
“As I swore in My wrath [orge (3709 – “the anger usually of a settled attitude of disapproval” (The Discovery Bible, p.523)], They shall not enter My rest,” [repeated in 4:3] although His works were finished from the foundation of the world. [What is the purpose of this last phrase concerning God having finished His work? God had already planned everything.]
4 For He has said [perfect] somewhere concerning the seventh day: “And God rested on the seventh day from all His works”; [Extended Notes]
5 and again in this passage, “They shall not enter My rest.”
6 Therefore [oun (3767) – then, therefore, accordingly, consequently, these things being so (Thayer); Heb.2:14; Heb.4:1; Heb.4:6; Heb.4:11; Heb.4:14; Heb.4:16; Heb.7:11; Heb.8:4; Heb.9:1; Heb.9:23; Heb.10:19; Heb.10:35; Heb.13:15], since it remains for some to enter [aorist] it, and those who formerly had good news [cf., v.2] preached to them failed to enter because of disobedience,
7 He again fixes a certain day, “Today,” [3:7,13,15] saying through [or, in] David after so long a time just as has been said [perfect] before,
“Today if you hear [aorist] His voice,
Do not harden [negative aorist imperative] your hearts.” [repeated three times in this exhortation: 3:7-8; 3:15; 4:7]
8 For if Joshua [Gr., Jesus – Joshua was an antitype of Jesus] had given them rest, He would not have spoken [imperfect] of another day after that.
9 So there remains a Sabbath rest [sabbatismos – “The usual translation, ‘There remains a Sabbath rest,’ minimizes the observance aspect and makes the role of God’s people entirely passive.” (Stern, p.673). He therefore translates it, “a Shabbat-keeping”; only here in the N.T.] for the people of God. [Extended Notes]
10 For the one who has entered His rest has himself also rested from his works, as God did from His. [Jn.5:17 shows a different kind of work God was still doing in Jesus’ day, and continues in various way today.]
Vv.11-13 – Let us Be Diligent
11 Therefore [oun (3767) – then, therefore, accordingly, consequently, these things being so (Thayer); Heb.2:14; Heb.4:1; Heb.4:6; Heb.4:11; Heb.4:14; Heb.4:16; Heb.7:11; Heb.8:4; Heb.9:1; Heb.9:23; Heb.10:19; Heb.10:35; Heb.13:15] let us [“let us” – vv.1,11,14,16] be diligent [aorist] to enter that rest [aorist], so that no one will fall [aorist], through following the same example of disobedience.
12 For the word [logos (3056) – “when used in reference to God, logos means ‘God’s word, command, commission,’ as well as ‘of the divine reveraltion through Christ and His messengers ‘ (Arndt/Gingrich); the essence, reason, or cause of a matter, having particular reference to the ‘thought to which it is connected’ (Cremer); ‘reasoned speech’ (Vine)” (The Discovery Bible, p.545)] of God is [What the Word IS: (1) living and (2) active and (3) sharper than any two-edged sword,] and [What the Word DOES: (1) piercing as far as the division of soul and spirit, of both joints and marrow, and (2) able to judge the thoughts and intentions of the heart.]
13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.
Vv.14-15 – Let us Hold Fast
14 [Extended Notes] Therefore [oun (3767) – then, therefore, accordingly, consequently, these things being so (Thayer); Heb.2:14; Heb.4:1; Heb.4:6; Heb.4:11; Heb.4:14; Heb.4:16; Heb.7:11; Heb.8:4; Heb.9:1; Heb.9:23; Heb.10:19; Heb.10:35; Heb.13:15], since we have a great high priest who has passed [perfect] through the heavens, Jesus the Son of God, let us [“let us” – vv.1,11,14,16] hold fast [present] our confession [Heb.3:1; Heb.4:14; Heb.10:23].
15 For we do not have a high priest who cannot sympathize [aorist] with our weaknesses, but One who has been tempted in all things as we are, yet without sin. [Extended Notes]
Vv.16 – Let us Draw Near
16 Therefore [oun (3767) – then, therefore, accordingly, consequently, these things being so (Thayer); Heb.2:14; Heb.4:1; Heb.4:6; Heb.4:11; Heb.4:14; Heb.4:16; Heb.7:11; Heb.8:4; Heb.9:1; Heb.9:23; Heb.10:19; Heb.10:35; Heb.13:15] let us [“let us” – vv.1,11,14,16] draw near [proserchomai (4334); Heb.4:16; Heb.7:25; Heb.10:1; Heb.10:22; Heb.11:6; Heb.12:18; Heb.12:22] with confidence to the throne of grace [charis (5485) – Heb.2:9; Heb.4:16; Heb.10:29; Heb.12:15; Heb.12:28 (translated “gratitude”); Heb.13:9; Heb.13:25], so that we may receive [aorist] mercy and find [aorist] grace to help in time of need. [The chapter that begins with “let us fear” ends with “let us draw near.”]
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