9 There remains therefore a Sabbath rest for the people of God.
10 For he who has entered into his rest has himself also rested from his works, as God did from his.
11 Let’s therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.
12 For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.
13 There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.
14 Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let’s hold tightly to our confession.
15 For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.
16 Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:14But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" [or "confession" ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within.
But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" [or "confession" ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:15"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us … For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." … That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified. "After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin.
"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us … For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." … That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified. "After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:16How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is [one of] munificence, a royal largess. … This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself.
How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is [one of] munificence, a royal largess. … This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 4:9–10He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us. … This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. … Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? … But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. … Thus believers enter it but on this condition, -- that by running they may continually go forward.
He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us. … This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. … Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? … But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. … Thus believers enter it but on this condition, -- that by running they may continually go forward.
John Calvin, Commentaries, on 4:3–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Hebrews 4:12This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; … for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; … and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; … for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; … and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 4:15–16He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers. Yet without sin - And, therefore, is indisputably able to preserve us from it in all our temptations. Let us therefore come boldly - Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.
He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers. Yet without sin - And, therefore, is indisputably able to preserve us from it in all our temptations. Let us therefore come boldly - Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.
John Wesley, Explanatory Notes upon the New Testament, on 4:15 and 4:16; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Hebrews 4:9a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. … The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). … The Jews call the future rest "the day which is all Sabbath."
a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. … The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). … The Jews call the future rest "the day which is all Sabbath."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Hebrews 4:12The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). … The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword.
The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). … The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Hebrews 4
Hebrews 4:9–16, World English Bible
Hebrews 4 in the Bible · Told in the Story: Chapter 39, God Has Spoken by His Son
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:14But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" [or "confession" ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:15"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us … For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." … That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified. "After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 4:16How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is [one of] munificence, a royal largess. … This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 4:9–10He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us. … This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. … Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? … But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. … Thus believers enter it but on this condition, -- that by running they may continually go forward.
John Calvin, Commentaries, on 4:3–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Hebrews 4:12This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; … for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; … and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 4:15–16He sympathizes with us even in our innocent infirmities, wants, weaknesses, miseries, dangers. Yet without sin - And, therefore, is indisputably able to preserve us from it in all our temptations. Let us therefore come boldly - Without any doubt or fear. Unto the throne of God, our reconciled Father, even his throne of grace - Grace erected it, and reigns there, and dispenses all blessings in a way of mere, unmerited favour.
John Wesley, Explanatory Notes upon the New Testament, on 4:15 and 4:16; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Hebrews 4:9a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. … The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). … The Jews call the future rest "the day which is all Sabbath."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Hebrews 4:12The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). … The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.