4:2 1 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being a mixed with faith in them that heard [it].
(1) By these words "His voice" he shows
that David meant the preaching of Christ, who was then also preached, for
Moses and the prophets honoured no one else.
(a) He compares the preaching of the gospel to
drink, which being drunk, that is to say, heard, profits nothing, unless it is
mixed with faith.
4:3 2 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.
(2) Lest any man should object, that those words
spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot
applied to Christ and to eternal life, the apostle shows that there are two
types of rest spoken of in the scriptures: one being the seventh day, in which
God is said to have rested from all his works, the other is said to be the
rest into which Joshua led the people. This rest is not the last rest to which
we are called, proven through two reasons. David long after, speaking to the
people which were then placed in the land of Canaan, uses these words
"Today" and threatens them still that they will not enter into the
rest of God if they refuse the voice of God that sounded in their ears. We
must say that he meant another time than that of Moses, and another rest than
the land of Canaan. That rest is the everlasting rest, in which we begin to
live to God, after the race of this life ceases. God rested the seventh day
from his works, that is to say, from making the world. Moreover the apostle
signifies that the way to this rest, which Moses and the land of Canaan, and
all the order of the Law foreshadowed, is revealed in the Gospel only.
For if b Jesus had given them rest, then
would he not afterward have spoken of another day.
(b) He speaks of Joshua the son of Nun: and as
the land of Canaan was a figure of our true rest, so was Joshua a figure of
For he that is entered into his rest, he also hath ceased from his own works, as
God [did] from his.
(c) As God rested the seventh day, so must we
rest from our works, that is, from those things that proceed from our corrupt
4:11 3 Let
us labour therefore to enter into that rest, lest d
any man fall after the same example of unbelief.
(3) He returns to an exhortation.
(d) Lest any man become a similar example of
4:12 4 For
the e word of God [is] f
quick, and powerful, and sharper than any twoedged sword, piercing even to the
dividing asunder of g soul and h
spirit, and of the joints and marrow, and [is] a discerner of the thoughts and
intents of the heart.
(4) An amplification taken from the nature of the
word of God, so powerful that it enters even to the deepest and most inward
and secret parts of the heart, fatally wounding the stubborn, and openly
reviving the believers.
(e) The doctrine of God which is preached both in
the law and in the gospel.
(f) He calls the word of God living, because of
the effect it has on those to whom it is preached.
(g) He calls the seat of emotions
(h) By "spirit" he means the mind.
4:13 Neither is there any creature that is not
manifest in i his sight: but all things
[are] naked and opened unto the eyes of him with whom we have to do.
(i) In God's sight.
Seeing then that we have a great high priest, that is passed into the heavens,
Jesus the Son of God, let us k hold fast
(5) Now he compares Christ's priesthood with
Aaron's, and declares even in the very beginning the marvellous excellency
of this priesthood, calling him the Son of God, and placing him in the seat of
God in heaven, plainly and openly contrasting him with Aaron's priests, and
the transitory tabernacle. He expands on these comparisons in later passages.
(k) And let it not go out of our hands.
4:15 6 For
we have not an 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.
(6) Lest he appear by the great glory of our High
Priest, to prevent us from going to him, he adds after, that he is nonetheless
our brother indeed, (as he proved before) and that he counts all our miseries
as his own, to call us boldly to him.