For unto us also it hath been declared, in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.

“"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.”

“For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, when men preach not themselves, nor read lectures of morality, nor mix law and Gospel together, nor make justification and salvation to be by works, nor set persons to make their peace with God, or get an interest in Christ; but when they preach Christ and salvation alone by him; and so it was preached to the Hebrews, and that more fully, and with more clearness, power, and success than formerly; and which is a privilege and blessing; and is sometimes blessed for the conviction of sinners, for regeneration, for the implanting of faith, and the comfort of believers. The words may be rendered, we were evangelized; as such may be said to be, who have a spirit of liberty, in opposition to a spirit of bondage; who live by faith on Christ alone; who derive their peace and comfort, not from their works, but from him; whose repentance and obedience are influenced by the love of God; and who desire to perform all duties aright, and depend on none: now though this was true of the apostle and others, yet is not the sense here, because of what follows, as well as unto them, or "even as they"; for though the Gospel was preached to the Israelites in the wilderness, in the ministry of Moses, and by types and sacrifices; yet they were not evangelized by it, or cast into a Gospel mould, or brought into a Gospel spirit: however, it was preached unto them; which shows the antiquity of it; the sameness of the method of salvation in all ages; the necessity of salvation by Christ, and the unity of Christ's church under different dispensations: but the word preached did not profit them; that is, the Gospel, which is here called the word of hearing, as it may be rendered; because it is and may be heard; and there is a necessity of hearing, in order to faith in Christ: the word signifies a rumour, or report: the Gospel is a report of Christ, his person and offices; of his great love to sinners, and of what he has done for them; but though it is a word of hearing, a report made, and the word preached, yet to some it is unprofitable; it has no good effect upon them; yea, it is the savour of death unto death to them, and the aggravation of condemnation; and the reason of the inefficacy and unprofitableness of the word to the Israelites was, its not being mixed with faith in them that heard it; the Gospel is as food, and faith is the hand that receives it, and takes it, and tastes of it, and eats it, and concocts and digests it; and when this is the case, it is profitable and nourishing; but when it is otherwise, it is not. The Alexandrian copy, the Complutensian edition, and five of Beza's ancient copies, and as many of Stephens's, with others, read, "they were not mixed" referring it not to the word, but to persons; and so read the Arabic and Ethiopic versions: and the sense is, that the generality of the Israelites did not join themselves in faith, in believing in God, to Caleb and Joshua; who hearkened to the Lord, and received and obeyed his word; and so the word became useless to them: there ought to be an union or conjunction of the saints, and the bond of this union is love; and the thing in which they unite is faith, believing in Christ, and the doctrine of faith, which is but one; and though the word may be profitable to others who are not in the communion of the saints; yet forsaking the assembly of the saints, and not constantly attending with them, or not mixing with them continually in public worship, is one reason of the unprofitable hearing of the word when it is preached to them.”

“For unto us was the Gospel preached - Και γαρ εσμεν ευηγγελισμενοι· For we also have received good tidings as well as they. They had a gracious promise of entering into an earthly rest; we have a gracious promise of entering into a heavenly rest. God gave them every requisite advantage; he has done the same to us. Moses and the elders spoke the word of God plainly and forcibly to them: Christ and his apostles have done the same to us. They might have persevered; so may we: they disbelieved, disobeyed, and fell: and so may we. But the word preached did not profit them - Αλλ ουκ ωφελησεν ὁ λογος της ακοης εκεινους· But the word of hearing did not profit them. The word and promise to which the apostle most probably refers is that in Deu 1:20, Deu 1:21 : Ye are come unto to the mountain of the Amorites, which the Lord our God doth give unto to us. Behold, the Lord thy God hath set the land before thee; go up and possess it, as the Lord God of thy fathers hath said unto thee: fear not. Many exhortations they had to the following effect: Arise, that we may go up against them; for we have seen the land, and, behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land; for God hath given it into your hands; a place where there is no want of any thing that is in the earth; Jdg 18:9, Jdg 18:10. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a captain, and let us return into Egypt; Num 14:2, Num 14:4. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to his word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility. Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word συγκεκραμενος, mixed; which in the common text refers to ὁ λογος, the word mixed; but, in ABCD and several others, it is συγκεκραμενους, referring to, and agreeing with, εκεινους, and may be thus translated: The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb. There are other variations, but of less importance; but the common text seems best. The word συγκεκραμενος, mixed, is peculiarly expressive; it is a metaphor taken from the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice, in consequence of which it is concocted, digested, reduced into chyle, which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body, all the solids and fluids being thus generated; so that on this process, properly performed, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because not thus mixed. Faith in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening, when he comes to hear it, will be deterred by it from repeating the sin against which it is levelled; nor can he derive comfort from a promise who does not believe it as a pledge of God's veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effectual to our salvation. This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. "Health," says he, it is a certain disposition ὑγρων και ξηρων και ψυχρων και θερμων δυναμεων, η ὑπο τεχνης συγκραθεισων καλως, η ὑπο φυσεως ἁρμοσθεισων τεχνικως, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skillful economy of nature."”

“To us….hath been declared, as well as to them. That is, as the riches of the country of Chanaan[Canaan], was told by Josue[Joshua] and Caleb to the people, but they would not believe them; so the happiness of the kingdom of heaven has been preached by us to you: but the word they heard (literally, the word of hearing ) did not profit them, not being mixed, or received with faith: let not this be your case. (Witham) — As the want of a firm faith was the cause of the punishment of the Israelites, of their privation of a promised inheritance, so Christians will be eternally excluded from the kingdom promised them, unless they steadily believe and obey the gospel of Jesus Christ. The reason why so few profit of the word, is because few take care to meditate on it, to digest it, and as it were, incorporate it with themselves by proper considerations.”

“gospel preached . . . unto them--in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan. the word preached--literally, "the word of hearing": the word heard by them. not being mixed with faith in them that heard--So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [THOLUCK]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, Heb 4:7, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (Heb 10:25; Jde 1:19).”