Let us therefore fear. Hebrews 4:1, 2 Fearful of coming short C. H. Spurgeon. I. WITH WHAT DOES THE FEAR ENJOINED IN THE TEXT MAINLY CONCERN ITSELF? Now, the apostle cannot mean that we are to fear lest we should come short of heaven for want of merit. There is not a man living who will not come short of heaven if he tries that road. 1. The great point is lest we come short of the heavenly rest by failing in the faith which will give us rest. Note, then, that it becomes us to be peculiarly anxious that we do not come short of fully realising the spirituality of faith. Many are content with the shells of religion, whereas it is the kernel only which can feed the soul. 2. The exhortation of our text leads us to say that we must take heed lest we fail to discern the fact that the whole way of salvation is of faith. II. WHAT CIRCUMSTANCES MAY SUGGEST THE NECESSITY FOR THIS FEAR? 1. First, it is certain that many professors apostatise. Now, if others apostatise, may not we also? 2. Note, again, that we ourselves know others who are, we fear, much deceived, and fall short of true salvation. Though we have very much that is morally excellent, it may be that we are destitute of the real work of grace, and so come short of the rest which is given to faith, 3. Yet more, remember there are some professors who know that they are not at rest. "We that bare believed do enter into rest," but you know you have no peace. III. WHAT SOLEMN TRUTHS DEMAND THE FEAR SUGGESTED IN THE TEXT? If we should really come short of heaven we shall have lost all its bliss and glory for ever. And we shall have lost heaven with this aggravation, that we did begin to build, but were not able to finish. Oh, fear lest ye come short of it. Nay, begin sooner, fear lest ye seem to come short of it, for he that is afraid of the seeming will be delivered from the reality. IV. HOW DOES OUR FEAR EXERCISE ITSELF? Our fear of coming short of the rest must not lead us to unbelief, because in that case it would make us come short at once. ( C. H. Spurgeon. )

Benson Commentary Hebrews 4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. Hebrews 4:1-2 . In this chapter, which is of the same nature with the foregoing, the apostle proceeds with his exhortation to the Hebrews, and all professing Christians, to faith, obedience, and perseverance; and enforces it by a most apposite and striking instance in the punishment which befel the Israelites, those ancient professors of the true religion, who were guilty of sins contrary to those duties. And the example, as has been often observed, was peculiarly suitable, taken from their own ancestors, the evil being the same, namely, unbelief; the time in both cases being just after the establishment of a new constitution, and the consequence being the same, the exclusion from rest. The superior dignity of Christ above Moses, and the superior excellence of heaven above Canaan, greatly confirm the force of the apostle’s argument. Let us — Christian Hebrews; therefore fear, lest a promise being left — A conditional promise, to be fulfilled to all obedient, persevering believers; (the pronoun us is not in the original;) of entering into his rest — The rest of glory in heaven; and, preparatory thereto, the rest of grace on earth; the peace and joy, the solid and satisfying happiness consequent on pardon and holiness, on the justification of our persons, the renovation of our nature, and that lively, well-grounded hope of eternal life, which is as an anchor of the soul sure and steadfast, and entering in within the veil, chap. Hebrews 6:19 ; any of you should seem to come short of it — Should fail of it; as your forefathers failed of entering the rest of Canaan. The fear here inculcated is not a fear of diffidence or distrust, of doubting or uncertainty, as to the event of our faith and obedience. This is enjoined to none, but is evidently a fruit of unbelief, and therefore cannot be our duty. Neither can it be a timidity or dismayedness of mind upon a prospect of difficulties and dangers in the way, for this is the sluggard’s fear who cries, There is a lion in the way, I shall be slain. Nor is it that general fear of reverence with which we ought to be possessed in all our concerns with God; for that is not particularly influenced by threatenings, and the severity of God, seeing we are bound always in that sense to fear the Lord and his goodness. But it Isaiah , 1 st, A jealous fear of ourselves, lest, having run well for a time, we should be hindered; should grow lukewarm and indolent, formal and dead, and so should fall from that state of grace in which we had once stood. 2d, A suspicious fear of our spiritual enemies, inducing us to watch and stand on our guard against them. For unto us was the gospel preached — That is, good news of entering into his rest have been brought to us; as well as unto them — The Israelites in the wilderness. The Hebrews, to whom he wrote, might be ready to say, “What have we to do with the people in the wilderness, with the promise of entering into Canaan? or with what the psalmist from thence exhorted our fathers to?” Nay, these things, saith the apostle, belong to you in an especial manner. For in the example proposed, you may evidently see what you are to expect, if you fall into the same sins. For he declares, that in the example of God’s dealing with their progenitors, there was included a threatening of similar dealing with all others, who should fall into the same sin of unbelief; that none might flatter themselves with vain hopes of any exemption in this matter; which he further confirms in these two verses, though his present exhortation be an immediate inference from what went before. But the word preached — The promise declared unto them, did not profit them — So far from it, that it increased their condemnation; not being mixed with faith in them that heard it — So firmly believed as to become a principle of obedience in them. And it is then only, when these truths are thus mixed with faith, that they exert their saving power. Hebrews 4:2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it . Hebrews 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. Hebrews 4:3 . For we who have believed — Or, who believe, namely, in Christ, and the promises of rest made in the gospel, and are diligent in the use of the means appointed in order to the attainment of it; do enter into rest — Are at present made partakers of the rest promised by Jesus to the weary and heavy-laden that come to, and learn of him, Matthew 11:28-29 : the rest implied in peace with God, peace of conscience, tranquillity of mind, the love of God and of all mankind shed abroad in the heart, and lively hopes of future felicity. Or rather, as Macknight observes, the present tense is put for the future, to show the certainty of believers entering into the rest of God. For the discourse is not directly concerning any rest belonging to believers in the present life, but of a rest remaining to them after death, Hebrews 4:9 . As he said — Clearly showing that there is a further rest than that which followed the finishing of the creation; As I have sworn, &c., if they shall enter — That is, they shall never enter; into my rest — Namely, by reason of their unbelief. The apostle’s argument is to this purpose: Seeing men are by the oath of God excluded from God’s rest on account of unbelief, this implies that all who believe shall enter into his rest. Although the works were finished before, even from the foundation of the world — So that God did not speak of resting from them. The proposition is, There remains a rest for the people of God. This is proved, ( Hebrews 4:3-11 ,) thus: that psalm (the 95th) mentions a rest, yet it does not mean, 1st, God’s rest from creating, for this was long before the time of Moses, nor the rest of the seventh day, which was instituted from the beginning. Therefore God’s swearing that the rebellious Israelites in the wilderness should not enter into his rest, shows that there was then another rest to be entered into, of which they who then heard fell short. Nor is it, 2d, The rest which Israel obtained through Joshua, for the psalmist wrote after him. Therefore it Isaiah , 3 d, The eternal rest in heaven. Hebrews 4:4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. Hebrews 4:4-8 . For he spake in a certain place — Namely, Genesis 2:2 ; Exodus 31:17 ; on this wise, God did rest, &c. — These words the apostle quotes, because they show that the seventh-day rest is fitly called God’s rest, and that the seventh-day rest was observed from the creation of the world. “God’s ceasing from his works of creation is called his resting from all his works, because, according to our way of conceiving things, he had exerted an infinite force in creating the mundane system.” — Macknight. And in this place again, If they shall enter — That is, they shall not enter; into my rest — Namely, the rest of Canaan, to be entered above three thousand years after the former. This is called God’s rest, 1st, Because, after the Israelites got possession of that country, God rested from his work of introducing them; 2d, Because they were there to observe God’s sabbaths, and to perform his worship free from the fear of their enemies, Luke 1:68 ; Luke 1:74 . Seeing therefore it remaineth that some must enter therein — As if he had said, From what has been spoken, it is evident that, besides the rest of God from the foundation of the world, and a seventh-day sabbath as a pledge thereof, there was another rest, which some persons were to enter into, namely, the rest in the land of Canaan; and they to whom it was first preached — That is, published and offered by Moses in the wilderness; entered not in because of unbelief — As was said above. Again, &c. — And further, besides the two times of rest before mentioned, namely, those of the creation and of Canaan, he afterward, in this psalm, speaks of another; he limiteth a certain day — That is, the Holy Ghost specifies and appoints another determinate time or season of rest besides those before mentioned, whose season was now past; saying in David — In the psalm penned by him; after so long a time — After they had entered into the rest of Canaan, and had possessed it for about five hundred years, he yet again calls upon them to seek after another rest: therefore there is another besides that of Canaan. For if Jesus — That is, Joshua; had given them rest — If that rest which they obtained under the conduct of Joshua, who brought them into Canaan, had been all which was intended by God for them, this latter exhortation by David had been needless. Upon the whole, the apostle proves that after the original rest at the creation, there was a second promised and proposed to the people of God, namely, in Canaan; but yet neither was that the rest intended in the place of the psalm here so often referred to; but a third, which yet remained for them, and was now offered to them, and that under the same promises and threatenings with the former, namely, to be conferred on obedient believers, and withheld from the unbelieving and disobedient. Hebrews 4:5 And in this place again, If they shall enter into my rest. Hebrews 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Hebrews 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. Hebrews 4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day. Hebrews 4:9 There remaineth therefore a rest to the people of God. Hebrews 4:9 . There remaineth therefore a rest, &c. — Since neither of the two former rests is intended by David, and there was no new rest for the people to enter into in the days of David, and the psalm wherein these words are recorded is acknowledged to be prophetical of the days of the Messiah, it unavoidably follows that there is such a rest remaining; and not only a spiritual rest, in the peace and love of God, and in the enjoyment of communion with him entered into by believing in Christ, ( Matthew 11:28-29 ; Isaiah 32:17-18 ,) but an eternal rest in the heavenly world. “The apostle having established this conclusion by just reasoning on the sayings of the Holy Ghost, uttered by the mouth of David, they misrepresent the state of the Israelites under the Mosaic dispensation who affirm that they had no knowledge of the immortality of the soul, nor of future retributions. They had both discovered to them in the covenant with Abraham, as recorded by Moses, and explained by the prophets. The apostle here, in this conclusion, substitutes the word ??????????? , sabbatism, for the word ?????????? , rest, in his premises. But both are proper, especially the word sabbatism, in this place, because, by directing us to what is said Hebrews 4:4 , it showeth the nature of that rest which remaineth to the people of God. It will resemble the rest of the sabbath, both in its employments and enjoyments. For therein the saints shall rest from their work of trial, and from all the evils they are subject to in the present life; and shall recollect the labours they have undergone, the dangers they have escaped, and the temptations they have overcome. And by reflecting on these things, and on the method of their salvation, they shall be unspeakably happy, Revelation 21:3 . To this add, that being admitted into the immediate presence of God to worship, they shall, as Doddridge observes, pass a perpetual sabbath in those elevations of pure devotion, which the sublimest moments of our most sacred and happy days can teach us but imperfectly to conceive. Here it is to be remarked, that the Hebrews themselves considered the sabbath as an emblem of the heavenly rest: for St. Paul reckons sabbaths among those Jewish institutions which were shadows of good things to come, Colossians 2:17 .” — Macknight. Hebrews 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Hebrews 4:10 . For that rest of which we were speaking, may properly be called a sabbatical rest, or the celebration of a sabbath; for he that hath entered into this his final and complete rest, hath ceased from his own works — From all his labours and toils; as God did from his — In that first seventh- day, which, in commemoration of it, was appointed to be kept holy in all future ages. Probably God appointed men to rest on the seventh day, not only in commemoration of his having rested on that day, but to teach them that their happiness in a future state will consist in resting from their work of trial, and in reviewing it after it is finished, as God, when he rested from the work of creation, surveyed the whole, and pronounced it good. From this account of the rest which remaineth for the people of God, namely, that they do not enter into it till their works of trial and suffering are finished, it is evident that the rest which is here said to remain to them is the rest of heaven, of which the seventh-day rest is only an imperfect emblem. Hebrews 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 4:11 . Let us labour therefore, &c. — That is, since the Israelites were so severely punished for their unbelief, let us labour — Greek, ??????????? , let us be in earnest, use diligence, and make haste, (all which particulars are included in the word,) to enter into that rest — By sincerely believing and steadfastly obeying the gospel, aspiring after and striving to attain every branch of holiness, internal and external; lest any man fall — Into sin and eternal perdition; after the same example of unbelief — By reason of such unbelief as the Israelites gave an example of. The unbelief against which we are here cautioned, as being the cause of men’s falling under the wrath of God, is chiefly that kind of it which respects the immortality of the soul, the resurrection of the body, the reality and greatness of the joys of heaven, and the miseries of hell; the redemption of the world by our Lord Jesus Christ, men’s sinfulness and guilt, depravity and weakness, and their need of the salvation of the gospel in all its branches, the ability and willingness of Christ to save them from their sins here, and conduct them to the heavenly country hereafter, together with his authority to judge the world, and power to dispense rewards to the righteous, and inflict punishments on the wicked. The unbelief of these great truths, revealed to us in the gospel, being the source of that wickedness which prevails among those called Christians, as well as among Mohammedans and heathen, we ought carefully to cherish a firm and steady belief of these things, lest by the want of a lively sense of them, we be led to live after the manner of the ungodly, and God he provoked to destroy us by the severity of his judgments. Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Hebrews 4:12 . For the word of God — As if he had said, Take heed of unbelief, for the word of God will try and condemn you if you be guilty of it. It is greatly debated among commentators whether this is to be understood of Christ, the eternal Word, or of the gospel. “None of the properties,” says Calmet, “mentioned here can be denied to the Son of God, the eternal Word. He sees all things, knows all things, penetrates all things, and can do all things. He is the Ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and to himself by infidels, unbelievers, and the wicked in general. But it does not appear that the divine Logos is here intended: 1st, Because St. Paul does not use that term to express the Son of God. 2d, Because the conjunction, ??? , for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is obtained. It is therefore more natural to explain the term of the word, order, and will of God; for the Hebrews represent the revelation of God as an active being, living, all- powerful, illumined, executing vengeance, discernibly and penetrating all things.” Of this he produces divers examples. Macknight considers the passage in the same light, observing, “The apostle having said, ( Hebrews 4:2 ,) that ????? ??? ????? , the word which they heard did not profit them; the word of God in this verse, I think, signifies the preached gospel; understanding thereby its doctrines, precepts, promises, and threatenings, together with those examples of the divine judgments which are recorded in the Scriptures; by all which the gospel operates powerfully on the minds of believers. In our common version of 1 Peter 1:23 , the word of God is said to be living. So also Christ, John 6:63 , The words that I speak to you they are spirit and they are life; and in the last clause of this verse, actions are ascribed to the word of God which imply life, namely, it is a discerner of the devices and purposes of the heart.” And as the word is here said to be, ??????? , efficacious, “this efficacy is described by Paul, 2 Corinthians 10:4 , The weapons of our warfare are powerful, for the overturning of strong holds, &c. Also 1 Thessalonians 2:13 , the word of God is said to work effectually in them who believe: Ephesians 6:17 , the sword of the Spirit denotes the doctrine of the gospel, called a sword, because it is of great use to repel the attacks of our spiritual enemies; and a sword of the Spirit, because it was dictated by the Spirit of God: Revelation 1:16 , the word of God is represented as a sharp, two-edged sword, which went out of the mouth of Christ: Isaiah 11:4 , it is said of Christ, He shall smite the earth with the rod, or (as the LXX. render it) ?? ???? , the word of his mouth.” Bengelius and Wesley understand the passage in the same sense, the note of the latter being as follows: “The word of God preached, ( Hebrews 4:2 ,) and armed with threatenings, ( Hebrews 4:3 ,) is living and powerful, attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword, penetrating the heart more than this does the body; piercing quite through, and laying open the soul and spirit, joints and marrow, the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words: and is a discerner not only of the thoughts, but also of the intentions.” In the clause, piercing to the dividing asunder of soul and spirit, the writer proceeds on the supposition that man consists of three parts, a body, a sensitive soul, which he hath in common with the brutes, and a rational spirit, of which see the note on 1 Thessalonians 5:23 . In representing the word, or gospel, as a person who shall judge the world at the last day the apostle hath imitated Christ, who said to the Jews, ( John 12:48 ,) He that rejecteth me, and receiveth not my words, hath one that judgeth him: ? ????? , the word that I have spoken shall judge him in the last day. But to raise the figure, the apostle ascribes to the word life, strength, discernment, and action; qualities highly necessary in a judge. Hebrews 4:13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. Hebrews 4:13 . Neither is there any creature — Especially no human creature; that is not manifest — ?????? , unapparent; in his sight — Namely, in the sight of God, whose word is thus powerful; for it is God in whose sight, or before whom, Greek ?????? , ????? , every creature is manifest, and of this his word, working on the conscience, gives the fullest conviction; but all things are naked and opened — ????? ??? ?????????????? , expressions used with a plain allusion to the state in which the sacrifices called burnt-offerings were laid on the altar. They were stripped of their skins, their breasts were ripped open, their bowels were taken out, and their back-bone was cleft from the neck downward, as the latter word signifies. So that every thing, both within and without them, was exposed to open view, particularly to the eye of the priest, in order to a thorough examination, Leviticus 1:5-6 . And being found without blemish, they were laid in their natural order on the altar, and burned, Hebrews 4:8 . The apostle’s meaning is, that neither infidelity, nor hypocrisy, nor worldly- mindedness; neither covetousness, nor pride, nor ambition, nor any sinful disposition, however secretly it may lurk in the mind, can be concealed from our judge; with whom we have to do — ???? ?? ???? ? ????? , to whom we must give an account. So the word ????? frequently signifies. See Matthew 12:36 ; Matthew 18:23 ; Luke 16:2 ; and particularly Romans 14:12 , where the final judgment is spoken of. So every one of us, ????? ????? , shall give an account of himself to God; and Hebrews 13:17 , they watch for your souls, ?? ????? ??????????? , as those who must give account. Hebrews 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. Hebrews 4:14 . The writer of this epistle having spoken of the Author of the gospel, as the Creator of the world, as the Lawgiver in God’s church, as the Conductor of the spiritual seed of Abraham into the heavenly country, the rest of God, and as the Judge of the whole human race, now proceeds to speak of him as the High-Priest of our religion, and to show that, as such, he hath made atonement for our sins by the sacrifice of himself. This is the fourth fact whereby the authority of the gospel, as a revelation from God, is supported. See note on Hebrews 1:1 . They who are acquainted with the history of mankind, know that from the earliest times propitiatory sacrifices were offered by almost all nations, in the belief that they were the only effectual means of procuring the pardon of sin and the favour of the Deity. In this persuasion the Jews more especially were confirmed by the law of Moses, in which a variety of sacrifices of that sort, as well as freewill-offerings, were appointed by God himself. And as the heathen offered these sacrifices with many pompous rites, and feasted on them in the temples of their gods, they became extremely attached to a form of worship which at once eased their consciences and pleased their senses. Wherefore, when it was observed that no propitiatory sacrifices were enjoined in the gospel, and that nothing of the kind was offered in the Christian places of worship, Jews and Gentiles equally were very difficultly persuaded to renounce their ancient worship for the gospel form, in which no atonements appeared; and which, employing rational motives alone for exciting their affections, was too naked to be, to such persons, in any degree interesting. Wherefore, to give both Jews and Gentiles just views of the gospel, the apostle, in this passage of his epistle, affirms, that although no sacrifices are offered in the Christian temples, we have a great High- Priest, even Jesus the Son of God, who, at his ascension, passed through the visible heavens into the true habitation of God, with the sacrifice of himself; and from these considerations he exhorts the believing Hebrews in particular to hold fast their profession. Then to show that Jesus is well qualified to be a High-Priest, he observes, that though he be the Son of God, he is likewise a man, and so cannot but be touched with a feeling of our infirmities. On which account we may come boldly to the throne of grace, well assured that through his intercession we shall obtain the pardon of our sins, and such supplies of grace as are needful for us. These being the doctrines which the apostle is to prove in the remaining part of this epistle, this paragraph may be considered as the proposition of the subjects he is going to handle in the following chapters. And as his reasonings on these, as well as on the subjects discussed in the foregoing part of the epistle, are all founded on the writings of Moses and the prophets, it is reasonable to suppose that his interpretations of the passages which he quotes from these writings, are no other than those which were given of them by the Jewish doctors and scribes, and which were received by the people at the time he wrote. See Macknight. Seeing then that we have — Greek, ??????? ??? , having therefore. The apostle refers to what he had affirmed, ( Hebrews 1:3 ,) that the Son of God had made purification of our sins by the sacrifice of himself, and to what he had advanced Hebrews 2:17 , that he was made like his brethren in all things, that he might be a merciful and faithful High-Priest; and to his having called him the High-Priest of our profession, Hebrews 3:1 . He had not, however, hitherto attempted to prove that Jesus really was a high-priest, or that he had offered any sacrifice to God for the sins of men. The proof of these things he deferred till he had discussed the other topics of which he proposed to treat. But having finished what he had to say concerning them, he now enters on the proof of Christ’s priesthood, and treats thereof, and of various other matters connected with it, at great length, to the end of chap. 10. Theodoret, who had divided this epistle into sections, begins his second section with this verse, because it introduces a new subject. Indeed, the 5th chapter, according to our division of the epistle, should have begun with this verse. A great High-Priest — Great indeed, being the eternal Son of God; that is passed into the heavens — Or, through the heavens, as the expression ??????????? ???? ???????? , literally signifies. The word heavens is taken in two senses: 1st, For the palace of the great King, where is his throne, and where thousands of the holy ones stand ministering before him. This heaven the Lord Jesus did not pass through but into, when he was taken up into glory, 1 Timothy 3:16 . There he is at the right hand of the majesty on high; and these heavens have received him until the time of restitution of all things, 3:27. But by the heavens we are sometimes to understand, 2d, the air, as when mention is made of the fowls of heaven; and concerning them our apostle says, (chap. Hebrews 7:26 ,) that Jesus is made higher than the heavens; he passed through them, and ascended above them, into that which is called the third heaven, or the heaven of heavens. The allusion is evidently made to the Jewish high- priest, and to what he typically represented to the church of old. As he passed through the veil into the holy of holies, carrying with him the blood of the sacrifices on the yearly day of atonement; so our great High-Priest went, once for all, through the visible heavens with the virtue of his own blood, into the immediate presence of God. It is to be observed, the apostle calls Jesus, the Son of God, a great High-Priest, because in chap. 1. he had proved him to be greater than the angels; and in Hebrews 3:1-4 , to be worthy of more honour than Moses. Let us hold fast our profession — Our professed subjection to him and his gospel, notwithstanding our past sins, the present defects of our obedience, and our manifold infirmities. The word ???????? , however, may be properly rendered, and probably was chiefly intended to signify, confession; for it is required that we should make a solemn declaration of our subjection to the gospel, with prudence, humble confidence, and constancy; for with the mouth confession is made unto salvation, Romans 10:10 . The open acknowledgment of the Lord Christ, of his word and ways under persecution, is the touch-stone of all profession. This is what we are to hold first, totis viribus, with our whole strength, as ???????? signifies, or with resolution, zeal, and firmness. See Revelation 2:25 ; Revelation 3:12 . This verse, therefore, contains the enjoinment of a duty, with a motive and encouragement to the due performance of it. We have a great High-Priest, therefore let us hold fast, &c. Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Hebrews 4:15 . For we have not a high-priest, &c. — As if he had said, Though he be so great, yet he is not without concern for us in our mean and low condition. Here the apostle lets the Hebrews know that in the gospel there is no loss of privilege in any thing. Had they a high-priest who, with his office, was the life and glory of their profession and worship? We also, says he, have a High-Priest, who is, in like manner, the life and glory of our profession and service; and not one who cannot be touched with the feeling of our infirmities — Or, who cannot, ?????????? ???? ?????????? ???? , sympathize with our weaknesses, our temptations, trials, and troubles, of whatever kind they may be, ghostly or bodily. The Son of God, having been made flesh, experienced all the temptations and miseries incident to mankind, sin excepted; consequently he must always have a lively feeling of our infirmities; of our wants, weaknesses, miseries, dangers; but was in all points tempted — That is, tried; like as we are — ??? ’ ????????? , according to a similitude of our trials, or with such as belong to human nature. What is here said of the similarity of our Lord’s trials to ours, does not imply an exact likeness; for he was free from that corruption of nature which, as the consequence of Adam’s sin, has infected all mankind; which is intimated likewise in the expression, ( Romans 8:3 ,) sending his own Son in the likeness of sinful flesh; yet without sin — For he never committed any; and is able to preserve us in all our temptations from the commission of it. Hebrews 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Hebrews 4:16 . Let us therefore come boldly — Without any doubt or fear, trusting in his sacrifice and intercession for acceptance; unto the throne of grace — The throne of our reconciled Father, which grace erected, and where it reigns and dispenses all blessings in a way of unmerited favour; that we may obtain mercy — To pardon all our past sins, and compassionate our condition, amidst our various infirmities and sufferings; and find grace to help in time of need — Or, for a seasonable help; according to our respective necessities, as ??? ???????? ???????? implies. The latter word properly signifies help obtained in consequence of crying aloud, or strong crying for it. Observe, reader, though every time may be properly termed a time of need, in which we want supplies of grace, yet some times are peculiarly such: as seasons of affliction, of persecution, and temptation; or times when God, to chastise us for our lukewarmness and sloth, our hypocrisy and formality, or pride, self-will, discontent, or impatience; our neglect of prayer and watchfulness, our levity and folly, or any other fault or failing, withdraws his presence from us: or when we are called to the performance of any great and signal duty, as it was with Abraham when he was called first to leave his country, and afterward to sacrifice his son: or to something that is new, and in which we are yet inexperienced; a duty against which there is great opposition, or for which we may seem to be very unfit, or in which the glory of God is in an especial manner concerned. And, above all, the time of death will be such a season. To part with all present things and present hopes, to give up one’s departing soul, entering the invisible world, an unchangeable eternity, into the hands of our sovereign Lord, are duties which require strength beyond our own, for their right and comfortable performance. And at such seasons, as we have peculiar need to make application to the throne of grace, here spok

Expositor's Bible Commentary Hebrews 4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 7. THE JUDGMENT TO COME Malachi 3:13 ; Hebrews 3:13-19 ; Hebrews 4:1-2 This is another charge to the doubters among the pious remnant of Israel, who, seeing the success of the wicked, said it is vain to serve God. Deuteronomy was their Canon, and Deuteronomy said that if men sinned they decayed, if they were righteous they prospered. How different were the facts of experience! The evil men succeeded: the good won no gain by their goodness, nor did their mourning for the sins of their people work any effect. Bitterest of all, they had to congratulate wickedness in high places, and Jehovah Himself suffered it to go unpunished. Such things, says "Malachi," "spake they that feared God to each other"-tempted thereto by the dogmatic form of their religion, and forgetful of all that Jeremiah and the Evangelist of the Exile had taught them of the value of righteous sufferings. Nor does "Malachi" remind them of this. His message is that the Lord remembers them, has their names written before Him, and when the day of His action comes they shall be separated from the wicked and spared. This is simply to transfer the fulfillment of the promise of Deuteronomy to the future and to another dispensation. Prophecy still works within the Law. The Apocalypse of this last judgment is one of the grandest in all Scripture To the wicked it shall be a terrible fire, root and branch shall they be burned out, but to the righteous a fair morning of God, as when dawn comes to those who have been sick and sleepless through the black night, and its beams bring healing, even as to the popular belief of Israel it was the rays of the morning sun which distilled the dew. They break into life and energy, like young calves leaping from the dark pen into the early sunshine. To this morning landscape a grim figure is added. They shall tread down the wicked and the arrogant like ashes beneath their feet. "Your words are hard upon Me, saith Jehovah. Ye say, ‘What have we said against Thee?’ Ye have said, ‘It is vain to serve God,’ and ‘What gain is it to us to have kept His charge, or to have walked in funeral garb before Jehovah of Hosts? Even now we have got to congratulate the arrogant; yea, the workers of wickedness are fortified; yea, they tempt God and escape!’ Such things spake they that fear Jehovah to each other. But Jehovah gave ear and heard, and a book of remembrance { Ezekiel 8:9 } was written before Him about those who fear Jehovah, and those who keep in His Name. And they shall be Mine own property, saith Jehovah of Hosts, in the day when I rise to action, and I will spare them even as a man spares his son that serves him. And ye shall once more see the difference between righteous and wicked, between him that serves God and him that does not serve Him." "For, lo! the day is coming that shall burn like a furnace, and all the overweening and every one that works wickedness shall be as stubble, and the day that is coming shall devour them, saith Jehovah of Hosts, so that there be left them neither root nor branch. But to you that fear My Name the Sun of Righteousness shall rise with healing in His wings, and ye shall go forth and leap { Habakkuk 1:8 } like calves of the stall. And ye shall tread down the wicked, for they shall be as ashes beneath the soles of your feet, in the day that I begin to do, saith Jehovah of Hosts." CHAPTER III. FUNDAMENTAL ONENESS OF THE DISPENSATIONS. Hebrews 3:1 - Hebrews 4:13 (R.V.). "Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High-priest of our confession, even Jesus; who was faithful to Him that appointed Him as also was Moses in all his house. For He hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honour than the house. For every house is builded by some one; but He that built all things is God. And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son, over His house; Whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end. Wherefore, even as the Holy Ghost saith, To-day if ye shall hear His voice, Harden not your hearts, as in the provocation, Like as in the day of the temptation in the wilderness, Wherewith your fathers tempted Me by proving Me, And saw My works forty years. Wherefore I was displeased with this generation, And said, They do always err in their heart: But they did not know My ways; As I sware in My wrath, They shall not enter into My rest. Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: but exhort one another day by day, so long as it is called today; lest any one of you be hardened by the deceitfulness of sin: for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end: while it is said, To-day if ye shall hear His voice, Harden not your hearts, as in the provocation. For who, when they heard, did provoke? nay, did not all they that came out of Egypt by Moses? And with whom was He displeased forty years? was it not with them that sinned, whose carcases fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that were disobedient? And we see that they were not able to enter in because of unbelief. Let us fear therefore, lest haply, a promise being left of entering into His rest, any one of you should seem to have come short of it. For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because they were not united by faith with them that heard. For we which have believed do enter into that rest; even as He hath said, As I sware in My wrath, They shall not enter into My rest: although the works were finished from the foundation of the world. For He hath said somewhere of the seventh day on this wise, And God rested on the seventh day from all His works; and in this place again, They shall not enter into My rest. Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, He again defineth a certain day, saying in David, after so long a time, To-day, as it hath been before said, To-day if ye shall hear His voice, Harden not your hearts. For if Joshua had given them rest, he would not have spoken afterward of another day. There remaineth therefore a sabbath rest for the people of God. For he that is entered into his rest hath himself also rested from his works, as God did from His. Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. And there is no creature that is not manifest in His sight: but all things are naked and laid open before the eyes of Him with Whom we have to do." The broad foundation of Christianity has now been laid in the person of the Son, God-Man. In the subsequent chapters of the Epistle this doctrine is made to throw light on the mutual relations of the two dispensations. The first deduction is that the Mosaic dispensation was itself created by Christ; that the threats and promises of the Old Testament live on into the New; that the central idea of the Hebrew religion, the idea of the Sabbath rest, is realised in its inmost meaning in Christ only; that the word of God is ever full of living energy. Hereafter the Apostle will not be slow to expose the wide difference between the two dispensations. But it is equally true and not less important that the old covenant was the vesture of truths which remain when the garment has been changed. At the outset the writer's tone is influenced by this doctrine. He turns his treatise unconsciously into an epistle. He addresses his readers as brethren, holy indeed, but not holy after the pattern of their former exclusiveness; for their holiness is inseparably linked with their common brotherhood. They are partakers with the Gentile Churches in a heavenly call. Startling words! Hebrews holy in virtue of their sharing with Greeks and barbarians, bond and free, in a common call from high Heaven, which sees all earth as a level plain beneath! The middle wall of partition has been broken down to the ground. Yet soothing words, and full of encouragement! The Apostle and his leaders were standing near the end of the Apostolic age, when the Hebrew Christians were despondent, weak, and despised, both by reason of national calamities and because of their inferiority to their sister Churches among the Gentiles. The Apostle does not bluntly assure them of their equality, but gently addresses them as partakers of a heavenly call. His words are the reverse of St. Paul's language to the Ephesians, who are reminded that the Gentiles are partakers in the privileges of Israel. Those who sometimes were far off have been made nigh; the strangers and sojourners are henceforth fellow-citizens with the saints and of the household of God. Here, on the contrary, Hebrew Christians are encouraged with the assurance that they partake in the privileges of all believers. If the wild olive tree has been grafted in among the branches and made partaker of the root, the branches, broken off that the wild olive might be grafted in, are themselves in consequence grafted into their own olive tree. Through God's mercy to the Gentiles, Israel also has obtained mercy. The Apostle addresses them with affection. But his behest is sharp and urgent: "Consider the Apostle and High-priest of our profession, Jesus." Consider intently, or, to borrow a modern word that has sometimes been abused, Realise Jesus. Dwell not with abstractions and theories. Fear not imaginary dangers. Make Jesus Christ a reality before the eyes of your mind. To do this well will be more convincing than external evidences. To behold the glory of the temple, linger not to admire the strong buttresses without, but enter. Realisation of Christ may be said to be the gist of the whole Epistle. This spiritual vision is not ecstasy. We realise Christ as Apostle and as High-priest. We behold Him when His words are a message to us from God, and when He carries our supplications to God. Revelation and prayer are the two opposite poles of communion with the Father. The dispensation of Moses rested on these two pillars,--apostleship and priesthood. But the fundamental conceptions of the Old Testament centre in Jesus. Though our author has distinguished between God's revelation in the prophets and His revelation in a Son, he teaches also that even the prophets received their message through the Son. Though he contrasts in what follows of the Epistle the high-priesthood of Aaron with Christ's, still he regards Aaron's office as utterly meaningless apart from Christ. The words "Apostle and High-priest" pave the way, therefore, to the most prominent truth in this section of the Epistle: that whatever is best in the Old Testament has been assimilated and inspired with new energy by the Gospel. 1. To begin, we must understand the actual position of the founders of the two dispensations. Neither Moses nor Christ set about originating, designing, constructing, from his own impulse and for his own purposes. Both acted for God, and were consciously under His directing eye.[38] "It is required in stewards that a man be found faithful."[39] They have but to obey, and leave the unity and harmony of the plan to another. To use an illustration, every house is built by some one or other.[40] The design has been conceived in the brain of the architect. He is the real builder, though he employs masons and joiners to put the materials together according to his plan. This applies to the subject in hand; for God is the Architect of all things. He realises His own ideas as well through the seeming originality of thinkers as through the willing obedience of workers. Now, the dispensation of the old covenant was one part of God's design. To build this portion of the house He found a faithful servant in Moses. The dispensation of the new covenant is but another, though more excellent, part of the same design; and Jesus was not less faithful to finish the structure. The unity of the design was in the mind of God. Moses was faithful when he refused the treasures of Egypt, and chose affliction with the people of God and the reproach of His Christ. He was faithful when he chided the people in the wilderness for their unbelief, and when he interceded for them again with God. Christ also was faithful to His God when He despised the shame and endured the Cross. Yet we must acknowledge a difference. God has accounted Jesus worthy of greater honour than Moses, inasmuch as Moses was part of the house, and that part the pre-existent Christ erected. Moses was "made" all that he became by Christ, but Christ was "made"[41] all that He became--God-Man--by God. Moreover, though Moses was greater than all the other servants of God before Christ, because they were placed in subordinate positions, while he was faithful in the whole house, yet even he was but a servant, whereas Christ was Son. Moses was in the house, it is true; but the Son was placed over the house. The work which Moses had to do was to uphold the authority of the Son, to witness, that is, to the things which would afterwards be spoken unto us by God in His Son, Jesus Christ.[42] The Apostle seems to delight in his illustration of the house, and continues to use it with a fresh meaning. This house, or, if you please, this household, are we Christians. We are the house in which Moses showed the utmost faithfulness as servant. We are the circumcision, we the true Israel of God. If, then, we turn away from Christ to Moses, that faithful servant himself will have none of us. That we may be God's house, we must lay fast hold of our Christian confidence and the boasting of our hope out-and-out to the end. 2. Again, the threatenings of the Old Testament for disobedience to God apply with full force to apostasy from Christ. They are the authoritative voice of the Holy Spirit. The Apostle is reminded by the words which he has just used, "We are God's house," of the Psalmist's joyful exclamation, "He is our God, and we are the people of His pasture, and the sheep of His hand."[43] Then follows in the Psalm a warning, which the Apostle considers it equally necessary to address to the Hebrew Christians: "To-day, if indeed you still hear His voice (for it is possible He may no longer speak), harden not your hearts, as you did in Meribah, rightly called,--the place of contention. Your fathers, far from trusting Me when I put them to the test, turned upon Me and put Me to the test, and that although they saw My works during forty years." Forty years,--ominous number! The readers would at once call to mind that forty years within a little had now passed since their Lord had gone through the heavens to the right hand of the Father. What if, after all, the old belief proves true that He returns to judgment after waiting for precisely the same period for which He had patiently endured their fathers' unbelief in the wilderness! God is still living, and He is the same God. He Who sware in His wrath that the fathers should not enter into the rest of Canaan is the same in His anger, the same in His mercy. Exhort one another. In the wilderness God dealt with individuals. He does so still. See that there be no evil heart, which is unbelief, in any one of you at any time while the call, "To-day!" is sounded in your ears. For sin weakens the sense of individual guilt, and thus deceives men by hardening their hearts.[44] All that came out of Egypt provoked God to anger. But they provoked Him, not in the mass, but one by one, and one by one, with palsied limbs,[45] they fell in the wilderness, as men fall exhausted on the march. Thus, for their persistent unbelief, God sware they should not enter into His rest--"His," for He kept the key still in His own hand. But persistent unbelief made them incapable of entering. If God were still willing to cut off for them the waters of Jordan, they could not[46] enter in because of unbelief. 3. Similarly, the promises of God are still in force. Indeed, the steadfastness of the threatenings involves the continuance of the promises, and the rejection of the promises ensures the fulfilment of every threatening. As much as this is expressed in the opening words of Hebrews 4:1-16 : "A promise being left to us, let us therefore fear." To prove the identity of the promises under the two dispensations, the Apostle singles out one promise, which may be considered most significant of the national no less than the religious life of Israel. The Greek mind was ever on the alert for something new. Its character was movement. But the ideal of the Old Testament is rest. Christ came into touch with the people at once when He began His public ministry with an invitation to the weary and heavy-laden to come unto Him, and with the promise that He would give them rest. Near the close of His ministry He explained and fulfilled the promise by giving to His disciples peace. The object of our author, in the difficult chapter now under consideration, is to show that the idea most characteristic of the old covenant finds its true and highest realisation in Christ. After the manner of St. Paul, who, in more than one passage, teaches that through the fall of Israel salvation is come unto the Gentiles, the writer of this Epistle also argues that the promise of rest still remains, because it was not fulfilled under the Old Testament in consequence of Israel's unbelief. The word of promise was a gospel[47] to them, as it is to us. But it did not profit them, because they did not assimilate[48] the promise by faith. Their history from the beginning consists of continued renewals of the promise on the part of God and persistent rejections on the part of Israel, ending in the hardening of their hearts. Every time the promise is renewed, it is presented in a higher and more spiritual form. Every rejection inevitably leads to grosser views and more hopeless unbelief. So entirely false is the fable of the Sibyl! God does not burn some of the leaves when His promises have been rejected, and come back with fewer offers at a higher price. His method is to offer more and better on the same conditions. But it is the nature of unbelief to cause the heart to wax gross, to blind the spiritual vision, until in the end the rich, spiritual promises of God and the earthly, dark unbelief of the sinner stand in extremest contrast. At first the promise is presented in the negative form of rest from labour. Even the Creator condescended thus to rest. But what such rest can be to God it were vain for man to try to conceive. We know that, as soon as the foundations of the world were laid and the work of creation was ended, God ceased from this form of activity. But when this negative rest had been attained, it was far from realising God's idea of rest either for Himself or for man. For, though these works of God, the material universe, were finished from the laying of the world's foundations to the crowning of the edifice,[49] God still speaks of another rest, and threatens to shut some men out for their unbelief. Our Lord told the Pharisees, whose notion of the Sabbath was the negative one, that He desired His Sabbath rest to be like that of His Father, Who "worketh hitherto." The Jewish Sabbath, it appears, therefore, is the most crude and elementary form of God's promised rest. The promise is next presented as the rest of Canaan.[50] This is a stage in advance in the development of the idea. It is not mere abstention from secular labour, and the consecration of inactivity. The rest now consists in the enjoyment of material prosperity, the proud consciousness of national power, the growth of a peculiar civilization, the rise of great men and eminent saints, and all this won by Israel under the leadership of their Jesus, who was in this respect a type of ours. But even in this second garden of Eden Israel did not attain unto God's rest. Worldliness became their snare. But God still called to them by the mouth of the Psalmist, long after they had entered on the possession of Canaan. This only proves that the true rest was still unattained, and God's promise not yet fulfilled. The form which the rest of God now assumed is not expressly stated in our passage. But we have not far to go in search of it. The first Psalm, which is the introduction to all the Psalms, declares the blessedness of contemplation. The Sabbath is seldom mentioned by the Psalmist. Its place is taken by the sanctuary, in which rest of soul is found in meditating on God's law and beholding the Lord's beauty.[51] The call is at last urgent. "To-day!" It is the last invitation. It lingers in the ears in ever fainter voice of prophet after prophet, until the prophet's face turns towards the east to announce the break of dawn and the coming of the perfect rest in Jesus Christ. God's promise was never fulfilled to Israel, because of their unbelief. But shall their unbelief make the faithfulness of God of none effect? God forbid. The gifts and calling of God are without repentance. The promise that has failed of fulfilment in the lower form must find its accomplishment in the higher. Even a prayer is the more heard for every delay. God's mill grinds slowly, but for that reason grinds small. What is the inference? Surely it is that the Sabbath rest still remains for the true people of God. This Sabbath rest St. Paul prayed that the true Israel, who glory, not in their circumcision, but in the Cross of our Lord Jesus Christ, might receive: "Peace be upon them, and mercy, and upon the Israel of God."[52] The faithfulness of God to fulfil His promise in its higher form is proved by His having accomplished it in its more elementary forms to every one that believed. "For he that entered into God's rest did actually rest from his works"[53]--that is to say, received the blessings of the Sabbath--as truly as God rested from the work of creation. The Apostle's practical inference is couched in language almost paradoxical: "Let us strive to enter into God's rest"--not indeed into the rest of the Old Testament, but into the better rest which God now offers in His Son. The oneness of the dispensations has been proved. They are one in their design, in their threatenings, in their promises. If we seek the fundamental ground of this threefold unity, we shall find it in the fact that both dispensations are parts of a Divine revelation. God has spoken, and the word of God does not pass away. "Think not," said our Lord, "that I came to destroy the Law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the Law till all things be accomplished."[54] On another occasion He says, "Heaven and earth shall pass away, but My words shall not pass away."[55] These passages teach us that the words of God through Moses and in the Son are equally immutable. Many features of the old covenant may be transient; but, if it is a word of God, it abides in its essential nature through all changes. For "the word of God is living,"[56] because He Who speaks the word is the living God. It acts with mighty energy,[57] like the silent laws of nature, which destroy or save alive according as men obey or disobey them. It cuts like a sword whetted on each side of the blade, piercing through to the place where the natural life of the soul divides[58] from, or passes into, the supernatural life of the spirit. For it is revelation that has made known to man his possession of the spiritual faculty. The word "spirit" is used by heathen writers. But in their books it means only the air we breathe. The very conception of the spiritual is enshrined in the bosom of God's word. Revelation has separated between the life of heathenism and the life of the Church, between the natural man and the spiritual, between the darkness that comprehended it not and the children of the light who received it and thus became children of God. Further, the word of God pierces to the joints that connect the natural and the supernatural.[59] It does not ignore the former. On the contrary, it addresses itself to man's reason and conscience, in order to erect the supernatural upon nature. Where reason stops short, the word of God appeals to the supernatural faculty of faith; and when conscience grows blunt, the word makes conscience, like itself, sharper than any two-edged sword. Once more, the word of God pierces to the marrow.[60] It reveals to man the innermost meaning of his own nature and of the supernatural planted within him. The truest morality and the highest spirituality are both the direct product of God's revelation. But all this is true in its practical application to every man individually. The power of the word of God to create distinct dispensations and yet maintain their fundamental unity, to distinguish between masses of men and yet cause all the separate threads of human history to converge and at last meet, is the same power which judges the inmost thoughts and inmost purposes of the heart. These it surveys with critical judgment.[61] If its eye is keen, its range of vision is also wide. No created thing but is seen and manifest. The surface is bared, and the depth within is opened up before it. As the upturned neck of the sacrificial beast lay bare to the eye of God,[62] so are we exposed to the eye of Him to Whom we have to give our account.[63] FOOTNOTES: [38] Hebrews 3:2 . [39] 1 Corinthians 4:2 . [40] Hebrews 3:4 . [41] poiêsanti. [42] Hebrews 3:5 . [43] Psalm 95:7 , sqq. [44] Hebrews 2:13 . [45] ta kôla . Cf. Hebrews 12:12 . [46] ouk êdynêthêsan ( Hebrews 3:19 ). [47] euêngelismeno ( Hebrews 4:2 ). [48] Reading synkekerasmenos . [49] Hebrews 4:3 . [50] Hebrews 4:8 . [51] Psalm 27:4 . [52] Galatians 6:16 . [53] Hebrews 4:10 . [54] Matthew 5:17-18 . [55] Matthew 24:35 . [56] Hebrews 4:12 . [57] energês . [58] merismou . [59] harmôn . [60] myelôn . [61] kritikos . [62] tetrachêlismena ( Hebrews 4:13 ). [63] ho logos . Hebrews 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 8. THE RETURN OF ELIJAH Malachi 4:4-6 ; Hebrews 4:3-5 With his last word the prophet significantly calls upon the people to remember the Law. This is their one hope before the coming of the great and terrible day of the Lord. But, in order that the Law may have full effect, Prophecy will be sent to bring it home to the hearts of the people-Prophecy in the person of her founder and most drastic representative. Nothing could better gather up than this conjunction does that mingling of Law and of Prophecy which we have seen to be so characteristic of the work of "Malachi." Only we must not overlook the fact that "Malachi" expects this prophecy, which with the Law is to work the conversion of the people, not in the continuance of the prophetic succession by the appearance of original personalities, developing further the great principles of their order, but in the return of the first prophet Elijah. This is surely the confession of Prophecy that the number of her servants is exhausted and her message to Israel fulfilled. She can now do no more for the people than she has done. But she will summon up her old energy and fire in the return of her most powerful personality, and make one grand effort to convert the nation before the Lord come and strike it with judgment. "Remember the Torah of Moses, My servant, with which I charged him in Horeb for all Israel: statutes and judgments. Lo! I am sending to you Elijah the prophet, before the coming of the great and terrible day of Jehovah. And he shall turn the heart of the fathers to the sons, and the heart of the sons to their fathers, ere I come and strike the land with the Ban." "Malachi" makes this promise of the Law in the dialect of Deuteronomy: "statutes and judgments with which Jehovah charged Moses for Israel." But the Law he enforces is not that which God delivered to Moses on the plains of Shittim, but that which He gave him in Mount Horeb. And so it came to pass. In a very few years after "Malachi" prophesied Ezra the Scribe brought from Babylon the great Levitical Code, which appears to have been arranged there, while the colony in Jerusalem were still organizing their life under Deuteronomic legislation. In 444 b. c. this Levitical Code, along with Deuteronomy, became by covenant between the people and their God their Canon and Law. And in the next of our prophets, Joel, we shall find its full influence at work. Hebrews 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. CHAPTER IV. THE GREAT HIGH-PRIEST. "Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity; and by reason thereof is bound, as for the people, so also for himself, to offer for sins. And no man taketh the honour unto himself, but when he is called of God, even as was Aaron. So Christ also glorified not Himself to be made a High-priest, but He that spake unto Him, Thou art My Son, This day have I begotten Thee: as He saith also in another place, Thou art a Priest for ever After the order of Melchizedek. Who in the days of His flesh, having offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and having been heard for His godly fear, though He was a Son, yet learned obedience by the things which He suffered; and having been made perfect, He became unto all them that obey Him the Author of eternal salvation; named of God a High-priest after the order of Melchizedek."-- Hebrews 4:14-16 ; Hebrews 5:1-10 (R.V.) The results already gained are such as these: that the Son, through Whom God has spoken unto us, is a greater Person than the angels; that Jesus, Whom the Apostle and the Hebrew Christians acknowledge to be Son of God, is the representative Man, endowed, as such, with kingly authority; that the Son of God became man in order that He might be constituted High-priest to make reconciliation for sin; and, finally, that all the purposes of God revealed in the Old Testament, though they have hitherto been accomplished but partially, will not fall to the ground, and will remain in higher forms under the Gospel. The writer gathers these threads to a head in Hebrews 4:14 . The high-priest still remains. If we have the high-priest, we have all that is of lasting worth in the old covenant. For the idea of the covenant is reconciliation with God, and this is embodied and symbolised in the high-priest, inasmuch as he alone entered within the veil on the day of atonement. Having the high-priest in a greater Person, we have all the blessings of the covenant restored to us in a better form. The Epistle to the Hebrews is intended to encourage and comfort men who have lost their all. Judaism was in its death-throes. National independence had already ceased. When the Apostle was writing, the eagles were gathering around the carcase. But when all is lost, all is regained if we "have" the High-priest. The secret of His abiding for ever is His own greatness. He is a great High-priest; for He has entered into the immediate presence of God, not through the Temple veil, but through the very heavens. In Hebrews 8:1 the Apostle declares this to be the head and front of all he