Let us fear therefore lest the promise being left of entering into his rest, any of you should be thought to be wanting.

“"Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time"). Then he adds "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says. Then, again, from gloomy ones, "Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it." For that is manifest and confessed.”

“Above, the Apostle set forth the authority of David and expounded it; now, however, he argues from it. And concerning this he does two things. First, he induces a solicitude for entering; second, he admonishes that we should hasten to enter, at the place, let us therefore hasten. Concerning the first he does two things. First, he instills a solicitude of fear; second, he shows that this solicitude ought to press upon us, at the place, for indeed to us also. He says therefore: it has been said that he was angered against those who did not believe, so that he swore that they would not enter into his rest; therefore let us also fear, namely with a chaste and solicitous fear. Prov. XXVIII, 14: blessed is the man who is always fearful. I Cor. X, 12: let him who thinks he stands take heed lest he fall. For fear of this kind is a useful admonition unto good, and is a companion of the three spiritual virtues, namely hope, faith, and charity. Eccli. XXIV, 24: I am the mother of fair love, and of fear, and of knowledge, and of holy hope. But what ought we to fear? Lest perhaps, the promise being left, et cetera. For beatitude, or happiness, consists in this, that man should enter into it. Tob. XIII, 20: I shall be blessed, if the remnant of my seed shall be left to see the glory of Jerusalem. Below, XII, 15: watching, lest perhaps anyone be lacking in the grace of God. For, as Chrysostom says, greater is the punishment for the damned in this, that they are excluded from the vision of God, than the other punishments which they have. And he says be thought, namely by divine judgment. Matth. XXV, 41: depart, ye cursed, into everlasting fire. Or be thought according to human opinion. Eph. V, 5: know ye this and understand, that every fornicator, or unclean person, or covetous person, which is a servitude of idols, has no inheritance in the kingdom of Christ and of God. It is to be feared, therefore, lest any of you be thought to be wanting, because the promise of entering has been made to you. Is. XXXII, 18: my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest. Apoc. XIV, 13: from henceforth now, saith the Spirit, that they may rest from their labors. It is to be feared, therefore, lest on account of our fault we do not enter, the promise being left — that is, the promise which we abandon by forsaking hope, faith, and charity, by which we are able to enter. And this happens through mortal sin. Next, when he says for indeed to us, he shows that this solicitude presses upon us. And concerning this he does two things. First, he sets forth his intention; second, he proves it, at the place, we shall enter. Concerning the first he does two things: first he shows that this promise was made to us; second, that this promise does not suffice, at the place, but it did not profit. He says therefore for indeed to us it has been announced, that is, it has been promised to us. Hence it must be known that those things which were promised temporally in the Old Testament are to be understood spiritually. For all things happened to them in figure, I Cor. X, 11; and Rom. XV, 4: whatsoever things are written, are written for our doctrine. Then, when he says but it did not profit, et cetera, he shows that the promise does not suffice, so that nonetheless we ought to be solicitous. Hence he says that the word heard and not believed profited them in nothing. For not the hearers of the law shall be justified, but the doers, Rom. II, 13. And he says not mixed with faith, because just as from the intellect and the thing understood one thing is made, so from the heart of the believer and formed faith itself one thing is made. I Cor. c. VI, 17: he who adheres to God is one spirit. But that which he says, from the things which they heard, can be the reason why the word was not mixed with faith. For this was from the things which they heard from the spies, to whom they were incredulous. Or it can be a determination of faith, which ought to be from the things which they heard. For faith is from hearing, Rom. X, 17. For the words of God are so efficacious, that as soon as heard they ought to be believed. Ps. XCII, 7: thy testimonies are become exceedingly credible. Then, when he says for we shall enter, et cetera, he proves the proposition, and concerning this he does three things. First, he shows that it is necessary for us to believe just as for them; second, he adduces two authorities to prove his intent, at the place, and indeed by the works; third, from these he argues, at the place, since therefore it remains. He says therefore: the word was made to us just as to them, for we shall enter into rest. Ps. IV, 8: in peace, in the very self-same, I will sleep and I will rest. Job XI, 19: he shall rest, and there will be no one to rouse thee. But there is a twofold rest. One in external goods, and unto this man goes forth from the rest of the mind; the other is in spiritual goods, which is intimate, and unto this he enters. Matth. XXV, 21: enter thou into the joy of thy lord. Cant. I, 3: the king has brought me into his storerooms. Then he sets down the authority as I have sworn, et cetera, and this has been expounded. Then, when he says and indeed by the works, et cetera, he sets down two authorities. One of the Law, which is found in Gen. II, 2; the other, which has frequently been set down, which is found in Ps. XCIV, 8. He says therefore as to the first: and indeed, the works being finished from the foundation of the world; he said, et cetera. This can be read in two ways: in one way, that there is not there for, but he said, in a certain place, et cetera. And this is the plainer reading, so that the sense is: I say that we shall enter into the rest which was prefigured from the foundation of the world, concerning which rest, prefigured through the seventh day, he said — namely the Holy Spirit who speaks in Scripture, because holy men of God spoke, inspired by the Holy Spirit, II Pet. I, 21 — in a certain place, a famous one, namely Gen. II, 2, concerning the seventh day: and so God rested from his works. The works, I say, being finished from the foundation of the world. Or: the Holy Spirit said in a certain place concerning the seventh day; and he said this after he had narrated the works of the six days, these being finished from the foundation of the world. But if there is there for he says, then the construction is defective, and the sense is: it has been announced to us that we shall enter, and this the works being finished from the foundation of the world; but when and how it was announced, is because he said, in a certain place, et cetera. But he says the works being finished to denote the works of the six days, which were finished. But he says from the foundation of the world because first the world was established, and after six days it was perfected distinctly in its individual parts. But concerning the distinction of these days, the saints speak in various ways. For Augustine understood it otherwise than the other saints, as is clear in the First Part of the Summa, question LXXIV, articles 2 and 3. Yet however it be said, it is manifest that those works were finished. For in them there is a twofold perfection. One according to the parts of the world, which are the heaven and the four elements. And this is considered according to their essences, as is held in the First Part of the Summa, as it were where above. And this was through the work of creation, which was on the first day; and through the work of distinction, which was on the second and third day. And in this Augustine agrees with the others. The other perfection is according to the individual parts. And this perfection pertains to the work of adornment. And this adornment, as to the higher things, was on the fourth day; as to the middle, namely the air and the water, on the fifth day; but as to the earth, which is the lowest element, was on the sixth day. But this perfection agrees with the senary number, which arises from its aliquot parts taken together, which are one, two, and three; for six times one are six, likewise three times two, and two times three, and one, two, three, are six; for this reason the senary is the first perfect number, because although the ternary agrees in some way with the things that have been said, since three times one are three, and one and two are three, nevertheless twice one do not make three, likewise once two do not make three, but only two. Therefore by the senary itself the perfection of things is designated. But after the perfection, rest is promised, which is given to none except to one who has worked. And thus on the seventh day, on which the state of the world was changed, there was, just as on each of the others, a certain variation. Hence in it began the state of propagation, on account of which it is also numbered along with the others; therefore in the seventh age of the world is the state of those who rest. According to Augustine, however, this seventh day is nothing other than the angelic knowledge referred to the rest of God from his works. But on the contrary: if he rested on the seventh day, who then made it, if it is not a work of God? Moreover, John V, 17: my Father worketh until now, and I work. I answer. It must be said that rest is taken there not as it is opposed to labor, but as it is opposed to motion. For although God, in producing, is not moved, nevertheless because we do not speak of him except through sensible things, in which there is no operation without motion, therefore every operation, speaking broadly, is called motion; and thus he is said to have rested, because he ceased to produce new species: for those things which were made afterward were in those things then produced — either according to active power, as in perfect animals, or according to seminal reasons, or according to matter, as minerals. Therefore then no dead man was raised up, but a body was made which could be raised up. But certain things then existed according to likeness, as rational souls, which are made by God alone. So then God rested from producing works, because all things in some way preceded, as has been said; yet he works until now, conserving and governing the things he founded. And thus God made the seventh day just as any other, because then something was added, because then the state of propagation began. But each addition varied the state of the world, as has been said, and made one day. Or, according to Augustine, it does not say simply he rested, but he rested from his works. For from eternity he rested in himself, but then he also rested, not in his works, but from his works. For God works otherwise than any other craftsman. For a craftsman acts on account of his own need, just as a house-builder makes a house, that he may rest in it. Likewise a smith makes a knife for profit. Hence the desire of any craftsman is set at rest in his work. But it is not so with God, because he does not act on account of his own need, but on account of his goodness to be communicated. Hence he does not rest in the work, but from the work of producing, and he rests only in his own goodness. Next, he sets down the authority of David, which has already been expounded. Next, when he says since therefore it remains, et cetera, he argues from the premises. And concerning this he does two things. First, he takes up the sense of that second authority, if you shall hear his voice, et cetera; second, he argues from the first, at the place, there remains therefore, et cetera. Concerning the first he does two things: first he draws two things from the second authority; second he shows that these two are understood in it, at the place, for if Jesus had. He takes therefore two things which are understood in it: at for it is just, namely, that the ancient fathers did not enter. The other is, that in the time of David there still remained another rest to be granted. For although rest to be granted in the land of promise had been promised to them, nevertheless by this, that after a long time he says: today, if you shall hear the voice, et cetera, he shows that another rest remains. For otherwise he would not make mention of rest, saying today, et cetera. There is therefore a certain rest into which we must enter, into which they did not enter on account of unbelief. And therefore, since they did not enter, it remains therefore that some enter, to whom the promise was made, because those to whom it was announced before did not enter, that is, the Jews to whom the promise was made. It remains therefore that some enter, the reason for which is, that if God created man unto eternal beatitude — since he created him unto his image and likeness — therefore he prepared rest for him. Although, therefore, someone may be excluded on account of the merit of his own fault, yet God does not will that this preparation be in vain. And therefore it remains that some enter, as is clear concerning those called to the wedding. Matth. XXII, 8: the wedding indeed is ready, but they that were invited were not worthy, et cetera. And therefore he limits, that is, determines for us, a seventh day, that is, the day of grace, saying in David: today, if you shall hear the voice, et cetera. And he repeats the authority, which has been expounded. But it must be known that God prepared beatitude for man in place of rest, nor does he will this preparation to be in vain; but if one does not enter, another will enter, as is shown in that parable of the wedding. Matth. XXII, v. 2 ss.: hold fast what thou hast, that no one take thy crown; as if to say: if thou dost not receive it, another will have it. Job XXXIV, 24: he shall break in pieces many, and those without number, and shall make others stand in their place. Then, when he says for if Jesus, et cetera, he proves that it remains for others to enter, because if Jesus of Nun, that is, Joshua, had granted the final rest to the children of Israel, never of another, et cetera — that is, another rest would not press upon us, nor would the prophet David speak of any other after that day. Hence it is manifest that that rest was a sign of the spiritual rest.”

“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 (Heb 4:2), 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, Heb 4:2. 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, Heb 4:1. 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 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, Heb 4:3. 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 (Heb 4:3, Heb 4:4), 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, Heb 4:10. 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.”

“Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God; but with a cautious fear, a godly jealousy, a careful circumspection, and watchfulness: lest a promise being left us of entering into his rest; not the land of Canaan, the type of heaven, but rather heaven itself, the ultimate glory: there is a rest of the body in the grave, from work, service, and labour, and from distempers and diseases, where it rests under the guardianship of the Spirit, until the resurrection morn; and there is a rest of the soul before the resurrection, in the arms of Christ, with whom it immediately is, upon its departure from the body; and there is a rest both of soul and body after the resurrection, from sin, from afflictions, from Satan's temptations, from unbelief, doubts, and fears, and from all enemies: and this may be called the rest of God, because he is the author and giver of it; and it will lie much in communion with him; and besides, heaven is the place of God's rest, Isa 66:1 and the possession and enjoyment of the heavenly glory is often signified by an entering into it: and there is a promise of this, which is left in Christ's hands, and shall never fail; though some who have hoped for it may come short of it, or at least seem to do so: but rather a rest under the Gospel dispensation is here intended, since it is a rest believers enter into now, Heb 4:3 and since the Gospel church is represented as a state of peace and rest, Isa 11:6 and which lies in a more clear and comfortable application of the blood and righteousness of Christ to the saints; in a freedom from a spirit of bondage to fear, and from the yoke of carnal ordinances, and in the enjoyment of Gospel privileges and ordinances; and this is God's rest, which he has provided for New Testament saints, and into which they enter by faith, and a profession of it; and the Gospel is the promise or declaration which was left among these Hebrews, and in the world, to encourage them so to do: lest any of you should seem to come short of it; either of the promise, or the rest promised; which if understood of the heavenly glory, the sense is, that though true believers shall not come short of that, yet they may "seem" to others to do so; and therefore should be careful of their lives and conversations, that they might not seem to come short; and this they should do, for the glory of God, the honour of Christ and his Gospel, and the good of others; but if the rest, and the promise of it, intend the Gospel and its dispensation, the meaning is, that saints should be concerned so to behave, that they might not seem to fail of the doctrine of the grace of God, and to be disappointed of that rest and peace promised in it. One of Stephens's copies read, lest "any of us"; which seems most agreeable both to what goes before, and follows.”

“Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause. Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, Luk 8:18 (note). What the apostle had said before, relative to the rest, might be considered as an allegory; here he explains and applies that allegory, showing that Canaan was a type of the grand privileges of the Gospel of Christ, and of the glorious eternity to which they lead. Come short - The verb ὑστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games: he that came short was he who was any distance, no matter how small, behind the winner. Will it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well, and yet to permit the devil, the world, or the flesh, to hinder in the few last steps! Reader, watch and be sober.”