Analysis Of The Chapter
This chapter Hebrews 4 comprises two parts. In the first Hebrews 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 Hebrews 3); and in the second part Hebrews 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 Hebrews 4:1-13, he describes more at length the character of the “rest” to which he had referred in the previous chapter Hebrews 3. He shows Hebrews 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; Hebrews 4:2. The reason, he adds, Hebrews 4:2, why “they” did not enter into that rest was, that they had not faith. This he had established in the previous chapter, yer. 18. In Hebrews 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 show 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, Hebrews 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 what dwells around his throne in heaven. The meaning of this verse Hebrews 4:4 is, that the Bible spoke early of a “rest” which appertained to God himself. In Hebrews 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; Hebrews 4:6.
This view he proceeds to confirm by another consideration; Hebrews 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 Psalms 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, Hebrews 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, Hebrews 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 Hebrews 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 Hebrews 4:11, to make every effort to enter into it. He adds Hebrews 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 penetrates 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 Hebrews 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 helplesness we may look to him for aid.