Hebrews 4:1-10 - The Rest That Joshua Could Not Give
The good news of Canaan's rest was preached to Israel but availed nothing, because the hearers were destitute of faith. They said, Can God? instead of, God can! They thought of their enemies as giants and themselves as grasshoppers, because they left God out of account. Take God into account -and we are giants and our enemies grasshoppers.
To all of us Christ offers rest, not in the other life only, but in this. See Hebrews 4:3; Hebrews 4:11. Rest from the weight of sin, from care and worry, from the load of daily anxiety and foreboding. The rest that arrives from handing all worries over to Christ, and receiving from Christ all we need. Have we entered into that experience? In Hebrews 4:6; Hebrews 4:11, where a.v. reads, "unbelief," r.v., reads, "disobedience." If we disobey, we cannot believe; but when we believe we are sure to obey. In Hebrews 4:10 we are directed to our risen Lord, who has finished the work of Redemption and rests, as God did when He pronounced Creation to be "very good." When we understand what He meant by "It is finished," we, too, shall rest. [source]
Chapter Summary: Hebrews 4
1The Sabbath-Rest for Christians is attained by faith 12The power of God's word 14By our high priest Jesus, the Son of God, 16we may and must go boldly to the throne of grace
In this place [ἐν τούτῳ] The passage already cited, Hebrews 4:3. It is cited again to show that the rest was not entered into. [source]
Reverse Greek Commentary Search for Hebrews 4:5
Mark 8:12There shall no sign be given unto this generation [ει δοτησεται τηι γενεαι ταυτηι σημειον] Matthew 16:4 has simply ου δοτησεται ou dothēsetai plain negative with the future passive indicative. Mark has ει ei instead of ου ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3,Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
Hebrews 5:2Have compassion [μετιοπαθεῖν] N.T.oolxx. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic ἀπάθεια , which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with συνπαθῆσαι (Hebrews 4:5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. [source]
What do the individual words in Hebrews 4:5 mean?
Andinthis [passage]again[Not]shall they enterintotherestof Me
Greek Commentary for Hebrews 4:5
The passage already quoted in Hebrews 4:3; Hebrews 3:11. [source]
The passage already cited, Hebrews 4:3. It is cited again to show that the rest was not entered into. [source]
Reverse Greek Commentary Search for Hebrews 4:5
Matthew 16:4 has simply ου δοτησεται ou dothēsetai plain negative with the future passive indicative. Mark has ει ei instead of ου ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3, Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
N.T.oolxx. oClass. Originally of the rational regulation of the natural passions, as opposed to the Stoic ἀπάθεια , which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with συνπαθῆσαι (Hebrews 4:5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. [source]