Let us hasten therefore to enter into that rest; lest any man fall into the same example of unbelief.

“Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness. And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that otherwise we shall fail, the example shows, "lest etc. after the same," he says. But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is the meaning of "after the same example of unbelief." For that these also to whom he is writing had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." (c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same sins, not to suffer the same things which they suffered. This is, "After the same example of unbelief." Let us not faint, he means (which he says also near the end of the Epistle. "Lift up the hands which hang down, and the feeble knees"): "lest any man," he says, "fall after the same example." (c. xii. 12.) For this is to fall indeed. Then, lest when thou hearest, "any man fall after the same example," thou shouldest conceive of the same death which they also underwent, see what he says: "For the Word of God is quick and powerful and sharper than any two-edged sword." For the Word falls upon the souls of these men more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While "it is called. To-day," it is in our power to recover ourselves.”

“Above, the Apostle took up two authorities, one from Genesis 2:2, the other from Psalm 94:8, and he concluded his intention from the second authority, namely the Psalm. Here he concludes the same thing from the first. And concerning this he does two things. For first he sets down the conclusion; second he sets down the reason for the consequence, at the place, "For he who has entered." Concerning the first, it must be known that the Apostle, in the whole series of these words, makes mention of a threefold rest. The first is the rest of God from his works; the second is the temporal rest, which the children of Israel had in the land of promise; the third is the eternal rest, which is designated through these two. But the Apostle here, before he makes mention of the eternal rest, says that after the earthly rest there is still left, that is, there remains, a sabbatism for the people of God, which in the old law was represented by the sabbath, namely the eternal rest. Isaiah 58:13: "You shall be called the delicate sabbath, and holy of the Lord." Isaiah 66:23: "There shall be month from month, and sabbath from sabbath," that is, perpetual rest. And he says "sabbatism," because just as in the old law the sabbath represented the rest of God from his works, of which it is said in Genesis 2:2, so that rest will be of the saints from their works. Apocalypse 14:13: "From now on, even now, the Spirit says, that they may rest from their labors." Hence he adds, "For he who has entered into his rest," because just as God worked for six days and rested on the seventh, so through the six days the present time is signified, on account of the perfect number. He, therefore, who works perfectly, rests on the seventh from his works, just as God also rested from his; not, however, from just any works whatsoever, for there are certain perpetual works there, namely to see, to love, and to praise: Apocalypse 4:8: "They had no rest night and day, saying: Holy, holy, holy," etc. — but rest from laborious works. Isaiah 40:31: "They who hope in the Lord shall have strength, they shall take up wings as eagles, they shall run and not labor, they shall walk and not faint." Then, when he says "let us hasten," he induces to haste. And concerning this he does two things. For first he sets down the admonition; second he adds the reason concerning the entrance into that rest, at the place, "is living." Likewise concerning the first he does two things. For first he admonishes to make haste; second he shows the danger of one who delays, at the place, "lest into the same." He says therefore: since, then, a sabbatism remains, etc., let us hasten therefore to enter into that rest. And he significantly says "to enter," because it is not among the exterior goods, to which there is a going-out, but it is among the interior goods. Exodus 15:17: "You shall bring them in, and you shall plant," etc. Matthew 25:21: "Enter into the joy of your lord." There is, then, a manifold reason why one must hasten to enter. One is, because the way is far off. Proverbs 7:19: "He has gone on a very long journey." Luke 19:12: "A certain nobleman went into a far country." It is called far off on account of the distance of the state, because there is the fullness of every good, and immunity from every evil; there is also, for the one who desires, perfect vision and possession, but here all things are contrary to these. Likewise one must hasten, because time is very short. Job 14:5: "The days of man are short." Likewise, because this time, besides being short and little, is also uncertain. Ecclesiastes 9:12: "Man does not know his end." Likewise, on account of the urgent calling. For the interior calling urges us through the goad of charity. Isaiah 59:19: "When he shall come as a violent river, which the spirit of the Lord drives," etc. 2 Corinthians 5:14: "The charity of Christ urges us." Psalm 118:32: "I have run the way of your commandments." Likewise, on account of the danger of the one who delays, as is evident concerning the foolish virgins, Matthew 25:1 and following, who, coming late, could not enter. And therefore he says, "lest anyone fall into the same example of unbelief." As if to say: the ancients were not able to enter on account of unbelief. Hence let us take care, by the example of another's fault, not to be unbelieving, and by the example of the punishment, namely that we not be excluded as they were. Luke 1:39: "She went into the hill country with haste." For to this end the past punishments of others are shown to us, that we may take care. Proverbs 19:25: "When the pestilent man is scourged, the fool will become wiser." The Gloss: "It is worse, unless you take care." From this it seems that he who is not corrected by the punishment of another will be punished more gravely. But against this: for then the sin of Adam, because he did not sin by the example of another, would be less grave. I respond. It must be said that these expressions are always to be understood with other things being equal. For it happens that two sins, considered in themselves, are not one graver than the other, yet on account of some accompanying circumstance, one is aggravated and not the other: just as two acts of adultery are in themselves equal, yet that which is from deliberate malice is graver than that which is from passion or weakness. And likewise an idle word is graver, when it is done from deliberate malice. But how one must hasten, the Apostle teaches in 1 Corinthians 9:25, because he who runs, and he who competes, abstains from all things. One must hasten, therefore, by laying aside impediments, not only that we abstain from sins, but also that we avoid the occasions of sins. Proverbs 4:11: "I will lead you through the paths," etc. But against this, Proverbs 19:2: "He who is hasty of foot shall stumble." I respond. Haste is twofold: namely, of precipitation, and this is reprehensible; the other, of slightness and speed, and this is praiseworthy. For, as the Philosopher says, all men ought to deliberate long, but to carry out the things deliberated swiftly; therefore when haste takes away deliberation, then it precipitates, and it is vicious, and according to this the objection is verified; but the haste which is in the execution of things deliberated is virtuous, and is praised, and to this the Apostle here exhorts. Then, when he says, "For the word of God is living," etc., he sets down the reason for the aforesaid admonition, and especially as regards the danger. But this reason is taken from the side of Christ. In him, however, there is a twofold nature: one, namely divine, according to which he is the Word of the Father; the other is human, according to which he is the priest offering himself on the cross. First, therefore, he sets down the reason taken from the side of the divinity; second, the reason taken from the side of the humanity, at the place, "having, therefore." Concerning the Son of God, he says three things. For first he assigns his power, because the word of God is living; second his knowledge, at the place, "and a discerner"; third his authority, at the place, "to whom is our account." He shows his power in three ways. First as regards nature; second as regards power, at the place, "and effectual"; third as regards operation, at the place, "and more penetrating." He says, therefore, "The word of God is living." This text in itself seems to have a difficulty, yet considering another translation, it is plainer. For where we have "sermo," in the Greek there is "logos," which is the same as "verbum." Hence "sermo," that is, "Word." And thus Augustine also expounds that saying of John 12: "The word which I have spoken," that is, I myself who am the Word. Wisdom 18:15: "Your almighty word, O Lord, leaping down from heaven, from the royal thrones, came." And likewise here "the word of God is living," that is, the living Word of God. For the Word of God, conceived from eternity, is in the paternal intellect the primordial word, of which it is said in Ecclesiasticus 1:5: "The word of God on high is the fountain of wisdom." And because it is primordial, therefore from it all other words are derived, which are nothing other than certain conceptions expressed in the mind of an angel, or our own. Hence that word is the expression of all words, as it were a certain fountain. And those things which are said of that word are in a certain way fitted to other words, according to their own manner. Of that word, however, it is said that it is living. But a thing is called living, so long as it has its own motion and operation. For just as a spring welling up is called living, so also is that word which has perpetual vigor. Psalm 118:89: "Forever, O Lord, your word remains in heaven." John 5:26: "For as the Father has life in himself, so he has given to the Son also to have life in himself." Or it can be referred to the human nature. For he is living, although he is reckoned dead by others, because since he has risen, he now dies no more. Apocalypse 1:18: "I was dead, and behold I am living forever and ever." Likewise also the word of Scripture is living and unfailing. Romans 9:6: "But not as though the word of God has fallen away." Consequently, when he says "and effectual," he shows his power. But the word is called effectual on account of the greatest power and the infinite effective force which it has. For through him all things were made, John 1:3, and Psalm 32:6: "By the word of the Lord the heavens were established." Likewise it is effectual because from it all words uttered by God, through the mediation of an angel or a man, have their efficacy. Ecclesiastes 8:4: "His word is full of power." Isaiah 55:11: "The word which shall go forth from my mouth shall not return to me void, but it shall do whatever I have willed," etc. Then, when he says "and more penetrating," he shows his operation. And concerning this he does two things. First he sets down his operation; second he explains it, at the place, "and reaching." He says, therefore, "and more penetrating." That is properly said to penetrate which enters into the depths of a thing. But this can happen in two ways. In one way, because it operates in the inmost parts of the thing. Isaiah 26:12: "For you have wrought all our works in us." In another way, because it knows the inmost parts of the thing. John 2:25: "He did not need that anyone should bear witness concerning man, for he himself knew what was in man." Ecclesiasticus 24:45: "I will penetrate the lower parts of the earth." For the operation of God and his knowledge reach and penetrate the inmost parts of a thing. Hence he says, "more than every two-edged sword." For among all things a sword is more penetrating on account of its sharpness, and especially a two-edged sword, which namely is sharp on both its sides. And therefore, because the word of God is sharp, both for operating and for knowing, it is therefore compared to a two-edged sword. Ephesians 6:17: "And the sword of the Spirit, which is the word of God." Isaiah 27:1: "In that day the Lord will visit with his hard, and great, and strong sword," etc. Or it is called two-edged as regards operation, because it has an edge for promoting goods and destroying evils. Apocalypse 1:16: "Out of his mouth went a sword sharp on both sides." Or as regards knowledge; and it is said to be more penetrating than every two-edged sword, that is, than every human intellect, which is called two-edged, because it has a way to either side of the conclusion, until it comes to the end of its inquiry, and there it fixes its point, namely in the truth. For in the order of causes we see that the prior cause always operates more inwardly than the posterior cause. Hence that which nature produces is more inward than that which is produced through art. Since, therefore, God is the first cause absolutely, therefore by his operation is produced that which is most inward to the thing itself, namely its being. Consequently, when he says "and reaching," etc., he makes manifest what he had said about the operation. And concerning this he does two things, for first he shows this as regards spiritual things, second as regards bodily things, at the place, "of the joints also and of the marrow." For according to the Apostle there are three things in man, namely body, soul, and spirit. 1 Thessalonians 5:23: "Your whole spirit, and soul, and body," etc. What the body is, indeed, is known. The soul, however, is that which gives life to the body; but "spirit," in bodily things, is said of something subtle, and therefore it signifies immaterial substances. Isaiah 31:3: "Egypt is man, and not God; and their horses flesh, and not spirit." Spirit, therefore, in us is called that by which we communicate with spiritual substances. But soul is that by which we communicate with brute animals. And thus spirit is the human mind, namely intellect and will. From this, however, some say that there are different souls in us. One, namely, which perfects and gives life to the body, and this is called soul properly; but the other is the spirit, having the intellect by which we understand, and the will by which we will. And therefore these two are called substances rather than souls. But this has been condemned in the book On Ecclesiastical Dogmas. And therefore it must be said that the essence of the soul is one and the same, which by its essence gives life to the body, and by its power, which is called intellect, is the principle of understanding. And by this it understands eternal things. How this is, is evident as follows. For we see that the more perfect a form is, the less its operation is subjected to matter; as is evident that the forms of the elements, because they are most imperfect, do not extend beyond matter. Since, then, the soul is the noblest among all forms, it must have some operation, and especially the rational soul, which entirely exceeds the power of matter. And this operation we call understanding, upon which follows its inclination, namely willing. But there is a threefold difference among the operations of the soul, such that it is called "soul" as regards those powers by which the soul operates with the body; but "spirit" as regards those by which it operates without the body. The first difference, however, between these powers and the operations proceeding from them, is that of reason itself as against sensuality, which is the power by which the soul operates with the body, because reason apprehends immaterial things, but sensuality material and sensible things. The second difference is of the parts of sensuality, because sensuality has one state and order according as it tends to its proper object from its own nature, and another according as it is regulated by reason. For the concupiscible power itself is considered in one way as it is a certain force ordered to its own object, and in another way as it participates in reason. The third difference is of the parts of reason itself, according to its diverse objects, because it either tends toward God, and this is the highest thing in it; or toward spiritual effects, or toward temporal effects. But the word of God works and discerns all these divisions and differences, namely how sensuality is distinguished from reason, and also the difference of sensuality in itself, and also the difference of the parts of reason, and what arises in the soul from the consideration of spiritual and earthly things. In another way it can be expounded according to the Gloss, in two ways: that by "soul" are understood carnal sins, which occur by act and delight of the body, such as lust, gluttony, and the like; but by "spirit," spiritual sins, which occur by act of the mind, such as pride, vainglory, and the like. Or by "soul" are understood evil thoughts, but by "spirit," good ones. And thus the sense is: "reaching," that is, discerning, unto the division of soul and spirit, that is, between carnal and spiritual sins, or between good and evil thoughts. Consequently, when he says "of the joints also and of the marrow," he declares what he had said about the operation of God, as regards temporal things. It must be known, however, that something cannot, by penetrating, reach something else, on account of two things: one is on account of a binding-together, the other is on account of an enclosure. Neither of these can impede the word of God. In us, indeed, there are certain bindings-together, namely of sinews and arteries. Certain things also are deeply enclosed and hidden, such as the marrow which is enclosed in the bones; but all these things are manifest and subject to the divine gaze. And therefore nothing is difficult for it to penetrate. Or by "joints" can be understood the conjunction which exists between the parts of the soul with one another, as between soul and spirit; as if to say: it not only reaches to knowing the difference and division of soul and spirit, but also to knowing how they are joined. For it knows how sensuality is ruled by reason. But "marrow" can be understood as that which lies hidden in reason and sensuality. Matthew 10:28: "Fear him who can send both soul and body into Gehenna." Then, when he says "and a discerner of thoughts," he treats of the knowledge of the word. And concerning this he does two things. For first he shows that all things are subject to his knowledge; second he shows how he knows, at the place, "but all things are naked." From two things, however, it happens that something is not known: namely, either because it is hidden within something. And thus especially hidden are those things which lie hidden in the heart, because it is very deep and unsearchable. Jeremiah 17:9: "The heart of man is depraved and unsearchable"; but according to the Septuagint interpreters it is thus: "The heart of man is deep," etc. But thoughts lie hidden in the heart. These, however, the word of God knows. Isaiah 1:16: "Take away the evil of your thoughts from my eyes"; and therefore as regards this he says "discerner of thoughts." In another way something is not known, because it is entirely unknown and invisible, and thus the things that are in the will are unknown. But in the will is the very intention of the end, which by its own nature is invisible. For what a man does or thinks is made manifest through the deed, but with what intention he does it is utterly uncertain. These things, however, are not hidden from God. Therefore he adds "and of the intentions of the heart." Psalm 7:9: "Searching hearts and reins," that is, thoughts and intentions. It must be known, however, that what he says, "penetrating," can be referred to operation, as has been said. And thus "penetrating" and "discerner" differ. But if it be referred to thought, then what he says here, "and a discerner," is an explanation of that former statement, as if to say: you say that it is more penetrating, etc.; it is true, because it is also a discerner of the joints and the marrow, that is, of thoughts and intentions. For "joints" are called certain bindings-together; and thus a thought, in which there is, as it were, a certain binding-together of terms, can be called a "joint," while it tends from one thing to another. Isaiah 58:6: "Loose the bonds of wickedness." Likewise Isaiah 5:18: "Woe to you who draw iniquities with the cords of vanity." Likewise marrow is the innermost thing lying hidden in the bones. Job 21:24: "His bones are watered with marrow." Then, when he says, "and there is no creature invisible in his sight," he shows that that which by nature is invisible is not hidden from God. For the reason something is not seen by us is that it is simpler and more subtle than our eye, whether bodily or intellectual: such as are the separated substances, which we cannot see in this life. But nothing is simpler or more subtle than the divine intellect; therefore no creature is invisible in his sight. But does he know only in the universal, as some have held? No, but all things are naked and open to his eyes. But by "eye" is understood the cognitive power. For spiritual things are understood through sensible things. But he significantly says "eyes" in the plural, on account of the diversity of things understood, because he does not know only one thing, but also a multitude of things. He also says "naked and open." For something is known in two ways. In one way, on the surface; in another way, in depth, just as a naked man is seen on the surface, but not one who is clothed; but all things are manifest to God, which are seen on the surface. For there is nothing external that impedes the knowledge of God, as a garment impedes a man from being seen. And therefore he says "naked." Job 26:6: "Hell is naked before him." He also says "open," because nothing is so hidden in a thing that it escapes the knowledge of God. But against this, Habakkuk 1:13: "Your eyes are clean, that you should not see evil, and you will not be able to look upon iniquity"; therefore not all things are naked. I respond. It must be said that in God there is the knowledge of simple understanding, and the knowledge of approval. In the first way he knows all things, even evil things, and those things which are not; in the second way he knows good things, as regards those things which are. Consequently he shows the perfection of his authority, when he says, "to whom is our account." This authority, however, is the authority of judging. Acts 10:42: "He it is who was appointed by God judge of the living and the dead." To him, therefore, is our account, namely that we render a reckoning of our works. 2 Corinthians 5:10: "We must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according as he has done, whether good or evil." And therefore, because he is thus powerful, thus knowing, and thus great, let us hasten therefore to enter, etc. For to render judgment three things are required: first, indeed, the power of coercing subjects. Ecclesiastes 7:6: "Do not become a judge, unless you are able by strength to break through iniquities." And this belongs to Christ, according to that saying of Matthew, last chapter: "All power is given to me," etc. Second, zeal for righteousness is required, namely that someone pronounce judgment not out of hatred or envy, but out of love of justice. Proverbs 3:12: "Whom the Lord loves, he chastises, and as to a father," etc. And this love of justice is present most of all in Christ. Isaiah 11:5: "And justice shall be the girdle of his loins," etc. Third, wisdom is required, according to which judgment is formed. Ecclesiasticus 10:1: "A wise judge shall judge his people," etc. But Christ is the power of God, and the wisdom of God, 1 Corinthians 1:24. But this judiciary power belongs to Christ according as he is man, John 5:27: "He gave him power to execute judgment, because he is the Son of Man," not, indeed, on account of the condition of nature, according to Augustine, because then all men would have this kind of power, but on account of the grace of headship, which Christ received in his human nature. But judiciary power belongs to Christ in this way according to his human nature, on account of three things: first, on account of his fittingness and affinity to men. For just as God operates through intermediate causes, as being nearer to the effects, so he judges men through the man Christ, that the judgment may be sweeter. For we do not have a high priest who cannot have compassion, etc., as has been said. Second, because in the final judgment, as Augustine says on John, there will be a resurrection of the bodies of the dead, which God raises up through the Son of Man, just as through that same Christ he raises up souls, inasmuch as he is the Son of God. Third, because, as Augustine says in the book On the Words of the Lord, it was right that those to be judged should see the judge. But those to be judged are the good and the wicked; it remains, therefore, that in the judgment the form of man should be shown to the good and the wicked, and the form of God should be reserved for the good alone. But this power belongs primarily to the man, both on account of the divine person, and on account of the dignity of headship, and on account of the fullness of habitual grace; and he also acquired these things by his merits. This indeed was fittingly done, that he who fought for the justice of God and conquered should be judge according to the justice of God, and that he who was unjustly judged should condemn the guilty with justice. Apocalypse 3:21: "I have overcome, and have sat down on the Father's throne"; by which is understood the judiciary power. Psalm 9:4: "Sitting on the throne, you who judge justice." Augustine, On the Words of the Lord: "He will sit as judge, who stood under a judge; and he will condemn the guilty, who was falsely made guilty."”

“In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives. I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching. II. Here we have proper and powerful motives to make the advice effectual, which are drawn, 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are. 2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zōn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, Pe1 1:24, Pe1 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zac 1:5, Zac 1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (Co2 10:4, Co2 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience. 3. From the perfections of the Lord Jesus Christ, both of his person and office. (1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs. (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account. [1.] What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us, [2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, Ti2 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.”

“For the word of God is quick and powerful,.... 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; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; 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; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession: and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews (m); and Philo the Jew speaks of the flaming sword of the Logos (n). Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible (o); the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, , "soul, spirit, and breath" (p); the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows, 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. (m) Zohar in Cab. Lex. p. 364. (n) De Cherubim, p. 112. (o) Onis rerum divin. Haeres, p. 499, 500, 510, 511, 513. (p) Zohar in Gen. fol. 55. 2. & 113. 1, 2. & is Exod. fol. 58. 3, 4. & in Lev. fol. 29. 2. T. Hieros. Celaim, fol. 31. 3. Tzeror Hammor, fol. 2. 1.”

“Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory. Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.”

“Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour--Greek, "strive diligently." that rest--which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20). fall--with the soul, not merely the body, as the rebel Israelites fell (Heb 3:17). after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."”