4:21 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.
4:32 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.
4:8 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 Christ.
4:10c 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
4:113 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 infidelity.
4:124 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 "soul".
(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.
4:145 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 [our] profession.
(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
(k) And let it not go out of our hands.
4:156 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.