H
E B R E W S
CHAP. IV.
The
apostle, having in the foregoing chapter set forth the sin and punishment of
the ancient Jews, proceeds in this, I. To declare that our privileges by
Christ under the gospel exceed the privileges of the Jewish church under
Moses, as a reason why we should make a right improvement of them, ver. 1-4.
II. He assigns the cause why the ancient Hebrews did not profit by their
religious privileges, ver. 2. Then, III. Confirms the privileges of those who
believe, and the misery of those who continue in unbelief, ver. 3-10. IV.
Concludes with proper and powerful arguments and motives to faith and
obedience.
|
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 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, zwn.
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 persons; 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 out 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
nigh 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.
Contents
|
Next
Section
