Hebrews 4:11
Verse
Context
Sermons
Leonard RavenhillLeonard Ravenhill
Carter Conlon
Stephen Olford
Sandeep Poonen
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory. Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.
Jamieson-Fausset-Brown Bible Commentary
Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour--Greek, "strive diligently." that rest--which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20). fall--with the soul, not merely the body, as the rebel Israelites fell (Heb 3:17). after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
John Gill Bible Commentary
For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession: and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews (m); and Philo the Jew speaks of the flaming sword of the Logos (n). Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible (o); the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, , "soul, spirit, and breath" (p); the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows, and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them. (m) Zohar in Cab. Lex. p. 364. (n) De Cherubim, p. 112. (o) Onis rerum divin. Haeres, p. 499, 500, 510, 511, 513. (p) Zohar in Gen. fol. 55. 2. & 113. 1, 2. & is Exod. fol. 58. 3, 4. & in Lev. fol. 29. 2. T. Hieros. Celaim, fol. 31. 3. Tzeror Hammor, fol. 2. 1.
Matthew Henry Bible Commentary
In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives. I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching. II. Here we have proper and powerful motives to make the advice effectual, which are drawn, 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are. 2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zōn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, Pe1 1:24, Pe1 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zac 1:5, Zac 1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (Co2 10:4, Co2 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience. 3. From the perfections of the Lord Jesus Christ, both of his person and office. (1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs. (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account. [1.] What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us, [2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, Ti2 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.
Tyndale Open Study Notes
4:11 let us do our best to enter: Failure to respond to the Good News with active obedience to God’s voice (4:1-2) will have an outcome analogous to the outcome for the wilderness wanderers: we will fall. • us . . . we . . . we: Obedience is not simply a personal matter; God’s people have a communal responsibility for obedience and should support each other in that endeavor (cp. 3:13; 10:25; 12:15).
Hebrews 4:11
The Sabbath Rest
10For whoever enters God’s rest also rests from his own work, just as God did from His.11Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience.
- Scripture
- Sermons
- Commentary
The Glory of God
By Leonard Ravenhill9.7K56:49Glory Of GodEXO 33:14HEB 4:11In this sermon, the preacher emphasizes the importance of seeking intimacy with God and experiencing His glory. He refers to the story of Moses asking God to show him His glory and how God responded by proclaiming His mercy and grace. The preacher also mentions the concept of living on borrowed time and how America is in a similar situation. He encourages believers to make the best of their journey with God, even if it is not always easy. The sermon concludes with a reminder that knowing the word of God helps us see His glory and emphasizes the importance of boldness in the Christian faith.
(Hebrews - Part 12): Enter Into the Rest of Jesus
By A.W. Tozer7.3K23:29ExpositionalMAT 6:33JHN 17:4ACT 13:36HEB 4:1HEB 4:11HEB 4:14In this sermon, the speaker emphasizes the importance of finding rest in God. He highlights that building character and doing virtuous deeds alone cannot bring true rest. The speaker shares an anecdote about a preacher named Norman Grubb who spoke about the desire to do meritorious deeds and be known as virtuous. The speaker also references Benjamin Franklin's attempt to be a good man by checking off virtues on a daily basis. The sermon concludes with a call to search ourselves before God and to enter into the rest that Jesus Christ has provided for us.
Moses and Exodus 33
By Leonard Ravenhill3.9K57:57MosesEXO 33:122CO 3:18HEB 4:11In this sermon, the preacher focuses on the request made by Moses to see God's glory. He emphasizes the importance of intimacy with God and the need to seek His presence. The preacher highlights the struggle and effort required in the Christian life, comparing it to Moses' climb up the mountain. He also discusses the difference between soulish and spiritual worship, emphasizing the need for a genuine connection with God. The sermon concludes with a reminder to not conform to the world's standards but to present ourselves as living sacrifices to God.
The Coming Revival of the Joshua Priesthood
By Carter Conlon2.0K46:45RevivalEZK 37:9ZEC 3:8MAT 6:33MAT 11:28HEB 3:15HEB 4:11In this sermon, the preacher emphasizes the importance of finding rest in God. He highlights that effective evangelism is built on a foundation of rest, which may seem foolish to the natural man. The enemy fiercely fights against this knowledge, causing spiritual slumber and discouragement. The preacher shares personal experiences of dryness and loss of compassion, but also the joy of leading others to Christ. The sermon encourages listeners to strive to enter into God's rest and rely on the Holy Spirit for strength and guidance.
Danger of Drifting
By Stephen Olford2.0K35:35DriftingMAT 6:33HEB 1:1HEB 2:1HEB 4:11HEB 6:4HEB 10:25HEB 12:11In this sermon, the speaker emphasizes the importance of preventing spiritual drifting. He starts by illustrating the consequences of drifting by recounting the story of David and Bathsheba, where lust led to adultery and murder. The speaker then shifts to the New Testament and highlights the example of Peter, who initially had a deep spiritual revelation but later drifted away. The main message is that as preachers and missionaries, it is crucial to give earnest heed to the teachings of Jesus and not drift away from them. The speaker emphasizes that God's final word to the world is in his son, Jesus Christ.
A Life of Rest
By Sandeep Poonen1.8K1:16:45GEN 2:2PSA 27:8JHN 1:14EPH 3:14HEB 4:111PE 2:2
This sermon emphasizes the importance of intimate fellowship with God, highlighting the simplicity of spending time with Him, checking in throughout the day, and longing for His presence like a newborn baby longs for milk. The speakers share personal reflections on how to maintain a close relationship with God, comparing it to a long-distance relationship that requires constant communication and involvement in each other's lives.
The Heavenly Race
By C.H. Spurgeon1.8K51:29JOB 19:25ECC 9:10ROM 14:41CO 9:24PHP 3:13HEB 4:11HEB 12:2In this sermon, the preacher emphasizes the importance of running the heavenly race and obtaining the ultimate prize of eternal life in heaven. He compares the race to a life-or-death situation, where the stakes are high and the urgency to run is paramount. The preacher urges the listeners to start well, stay on course, and never stop or turn aside. He reminds them of the sacrifice and suffering of Jesus Christ, who calls them to press forward and receive the crown of life that awaits those who love his appearing.
(Through the Bible) Hebrews 3-4
By Chuck Smith1.6K1:20:24PSA 95:10MAT 6:33PHP 2:12HEB 3:7HEB 3:12HEB 4:1HEB 4:11In this sermon, the speaker emphasizes the importance of being mindful of our actions and motivations, as we will all stand before the judgment seat of Christ. Our works will be judged not based on what we did or didn't do, but on the motivation behind our actions. The speaker warns that many good deeds may be discarded in this judgment. The sermon also discusses the example of the Israelites wandering in the wilderness for forty years due to their unbelief and failure to receive God's promises. The speaker highlights the need to exhort and encourage one another daily to avoid being hardened by the deceitfulness of sin.
The Harvest Is Past
By Dean Taylor1.4K1:23:12UnregenerateLUK 10:2ROM 10:142CO 6:12TI 4:2HEB 3:12HEB 4:11In this sermon, the speaker emphasizes the importance of not just making a mental decision to follow God, but actually taking action and responding to the gospel. He uses the analogy of being in a plane that is about to crash, and how simply deciding to put on a parachute is not enough - one must actually jump out of the plane. The speaker then discusses four different times of harvest, with the current time being the end of the summer season. He compares himself to a boy on the end of a train, signaling that the train is leaving and urging the audience to respond to the message. The speaker also mentions the importance of not just hearing the word of God, but actually responding to it, and highlights the grace and harvest of God that has come to the audience.
God's Decision vs Man's Decision
By Rolfe Barnard1.2K40:58JHN 20:27HEB 4:11HEB 6:4HEB 10:29HEB 12:15HEB 12:25In this sermon, the preacher emphasizes that the gospel is more than just information about God's saving action in Jesus Christ. It is the proclamation of the facts of Jesus' life, death, resurrection, and ascension, as well as His present reign. The preacher warns of the danger of preaching the gospel as mere information, stressing that it is a message that confronts individuals with God's actions and demands. The sermon also addresses the relationship between God's decision of election and man's responsibility for repentance and faith, cautioning against falling into the extremes of hardshellism or extreme free willism. Overall, the sermon emphasizes the importance of preaching the gospel as the making known of God's saving acts and the exhortation to repentance and faith.
Today if You Will Hear His Voice
By Edgar F. Parkyns1.1K44:24PSA 95:7HEB 2:1HEB 3:7HEB 3:15HEB 4:7HEB 4:11In this sermon, the speaker reflects on the idea of God cracking open our hearts to reveal our thoughts and intentions. He compares this process to the laborers breaking up roads by hand, using spikes and sledgehammers. The speaker emphasizes the importance of hearing God's voice and not hardening our hearts. He also discusses the concept of rest, both in heaven and in the present, and encourages the audience to labor to enter into this rest. The speaker concludes by highlighting the need to mix faith with the Word of God in order to truly benefit from it.
Wasted Years
By Don Courville1.0K43:46Desert SurvivalNUM 13:20DEU 1:20MAT 16:24MAT 22:37HEB 3:11HEB 4:1HEB 4:11In this sermon, the preacher discusses the voice of unbelief, which is characterized as whiny, complaining, and grumbly. The congregation of Israel is portrayed as crybabies who regret their decision to enter the promised land. Despite their repentance, God declares it is too late for them to enter the land. The preacher then introduces the main message of the sermon, which is the importance of a spiritual truth that leads to victory in the Christian life. The sermon is set in Numbers 13 and 14, where Israel is given the assignment to possess the promised land but fails due to their lack of faith.
Jude - Pt 2 False Teachers Are Present
By Billy Strachan98846:55False Teachers1CO 10:12TI 3:14HEB 4:1HEB 4:11In this sermon, the preacher emphasizes the importance of being truthful and faithful to the Lord Jesus Christ. He warns against ignorance and urges the audience to learn from the past experiences of God's people. The preacher highlights the need to mix faith with the preached word in order to truly benefit from it. He also encourages the audience to prioritize reading and studying the Word of God rather than relying solely on books about the Bible. The sermon references verses from Hebrews and uses examples from the Bible to illustrate the points being made.
God Renews Us and We Enter His Rest
By Zac Poonen9591:20:23JER 29:11MAT 11:28JHN 14:18HEB 4:9HEB 4:111JN 2:61JN 4:17
This sermon emphasizes the importance of entering into God's rest, highlighting the need to diligently seek God, learn humility and gentleness from Jesus, and submit to the Holy Spirit daily. It stresses the significance of finding inner rest in Christ, walking in obedience, and experiencing victory over sin and anxiety by abiding in God's will. The message encourages believers to prioritize spiritual growth, seek God's presence, and enter into a life of rest and peace.
The Way to Spiritual Fullness
By Stephen Kaung9141:07:06GEN 12:1GEN 22:1PHP 3:8HEB 4:11HEB 11:62PE 1:5REV 22:19In this sermon, the preacher begins by describing how a farmer uses a yoke and a sharp instrument to guide a stubborn animal. He then relates this to the story of Saul, who was transformed into the apostle Paul after encountering the glory of God. The preacher emphasizes the importance of revelation and obedience in experiencing spiritual fullness. He also encourages the audience to look to Jesus as the perfect example of living out the truth of spiritual fullness.
Desert Survival Series Pt 29- Moses the Servant of God
By Don Courville91143:46Desert SurvivalNUM 13:20DEU 1:20MAT 16:24GAL 2:20HEB 3:11HEB 4:1HEB 4:11In this sermon, the preacher discusses the voice of unbelief, which is characterized as whiny, complaining, and grumbly. The congregation of Israel is portrayed as crybabies who regret their decision to enter the promised land. Despite their repentance, God declares it is too late for them to enter the land. The preacher then introduces the main message of the sermon, which is the importance of a spiritual truth that leads to victory in the Christian life. The sermon is set in Numbers 13 and 14, where Israel is given the assignment to possess the promised land but fails due to their lack of faith.
Op World 4 Wednesday 1982
By George Verwer87735:22Operation WorldMAT 6:33HEB 4:11HEB 12:21PE 3:18In this sermon, George Verwer discusses the principles of perseverance in the Christian faith. He emphasizes the importance of keeping our focus on Jesus and not getting discouraged by circumstances or other people. Verwer also encourages listeners to not neglect their families and to express gratitude and praise to God. He references biblical passages such as Hebrews 12 and 1 Peter 5 to support his points.
K-448 Israel's Future Expulsion
By Art Katz83448:27IsraelNUM 14:22ISA 35:4AMO 9:1MAT 6:33ROM 11:22HEB 4:11REV 2:5In this sermon, the speaker emphasizes the insignificance of our worldly accomplishments and knowledge in the eyes of God. He describes a terrifying wilderness where one is stripped of everything and faces the threat of death. The speaker then discusses the concept of exile and expulsion, specifically referring to the last day sifting of Israel through the nations. He raises the question of how to reconcile God's mercy with the harsh consequences faced by those who reject Him, using the example of the Israelites who were unable to enter the promised land due to their disobedience. The speaker calls for a deep understanding and empathy for those who must endure such trials.
The Shield of Faith
By Erlo Stegen77648:25PRO 28:1MAT 10:26ROM 13:12EPH 6:10EPH 6:16HEB 4:2HEB 4:11The sermon transcript discusses the importance of having faith as a shield against the attacks of the evil one. It explains that Satan's tactics are like fiery arrows, and faith is the shield that can extinguish them. The sermon emphasizes the need for Christians to be strong in the Lord and to have a faith that is active and obedient. It also highlights the importance of living a life of righteousness and truth, as God sees and knows everything and will eventually expose all secrets.
Call to Repentance
By George Warnock7661:25:11RepentanceEXO 12:14EXO 15:25EXO 23:16PSA 40:6MAT 3:17HEB 4:2HEB 4:111JN 2:12In this sermon, the speaker emphasizes that Israel failed to learn from their experiences in the wilderness, despite God's tender leading and the manifestation of His glory. The speaker highlights the importance of trusting in God's word and recognizing that even in difficult times, God has a purpose and is working for His glory. Various illustrations and types are used to convey the different aspects of God's work in His people. The sermon also emphasizes the need for believers to be united and built up in the body of Christ, continually growing in faith and edifying one another until they stand face to face with Him in His unveiled splendor.
The Rest
By G.W. North7211:19:48RestHEB 4:4HEB 4:11In this sermon, the preacher emphasizes the importance of being prepared to help others in need. He states that God provides abundantly and expects us to share what we have with those who are suffering. The preacher warns that neglecting to help others is a serious offense in God's eyes. He also encourages listeners to find rest in God and not to be overwhelmed by fatigue or challenges. The sermon references biblical stories and encourages listeners to enter into God's rest and trust in His provision.
Promise Believers #5 - Children of Promise
By Bob Hoekstra56557:07ROM 4:13ROM 5:4GAL 3:21GAL 3:29HEB 4:11In this sermon, the speaker discusses the relationship between God's promises and God's law. He emphasizes the importance of understanding that God's promises guarantee the life and provision of heaven, while God's law highlights our desperate need for everything the promises offer. The speaker uses the example of Abraham, who believed in God's promises despite the seemingly hopeless situation of having an elderly wife. He also highlights the connection between God's promises and finding spiritual rest, stating that true rest can only be found in the promises of God. The speaker concludes by emphasizing that we cannot live up to God's commands on our own, and therefore, we rely on God's promises for our salvation and growth in faith.
Innocent Looking but Evil
By Jim Cymbala54326:11EvilEXO 2:23PSA 95:7HEB 3:7HEB 3:15HEB 4:3HEB 4:7HEB 4:11In this sermon, the pastor discusses the story of Moses sending out spies to explore the land of Canaan. The spies were instructed to assess the strength of the people living there, the condition of the land, and bring back samples of the crops. After 40 days, the spies returned and reported to Moses and the Israelite community. However, instead of being grateful for the information, the people reacted with fear and frustration, even wanting to stone Joshua and Caleb for their report. The pastor emphasizes the importance of understanding the context and the tendency of people to reject messages they don't want to hear.
No 8 Eng to Germ
By George Verwer5071:19:25GermanMAT 6:33MAT 10:42ROM 6:14PHP 1:6PHP 4:8HEB 4:9HEB 4:11In this sermon, the speaker discusses the importance of learning and applying the teachings of God. They emphasize that not all teachings are equally important for everyone, and individuals should focus on what is relevant to their own situations. The speaker also highlights the need to endure and overcome hardships in life, as well as the inevitability of being hurt in various aspects of life, including ministry, marriage, and parenthood. The sermon references Hebrews chapter four, which speaks about the rest of faith and the consequences of disobedience.
Our Response to God's Message
By A.B. Simpson0Response to God's WordFaith and ObedienceEXO 15:26MAT 11:28PHP 4:7HEB 2:1HEB 3:12HEB 3:15HEB 4:1HEB 4:8HEB 4:11A.B. Simpson emphasizes the critical importance of our response to God's message, urging believers to give earnest attention to His Word and to avoid the pitfalls of unbelief and forgetfulness. He highlights the necessity of not only hearing but also believing and heeding God's voice, warning against the dangers of hardening our hearts and missing the promise of rest that God offers. Simpson draws parallels between the Israelites' journey to the Promised Land and the Christian's journey to spiritual rest, stressing that neglecting this promise can lead to spiritual stagnation. He calls for immediate action in responding to God's call, encouraging believers to labor to enter into His rest and to make swift decisions in faith. Ultimately, he reminds us that God has spoken through His Son, and we must not let His message slip away from us.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory. Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.
Jamieson-Fausset-Brown Bible Commentary
Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour--Greek, "strive diligently." that rest--which is still future and so glorious. Or, in ALFORD'S translation of Heb 4:10, "That rest into which Christ has entered before" (Heb 4:14; Heb 6:20). fall--with the soul, not merely the body, as the rebel Israelites fell (Heb 3:17). after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
John Gill Bible Commentary
For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession: and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa 49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews (m); and Philo the Jew speaks of the flaming sword of the Logos (n). Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible (o); the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, , "soul, spirit, and breath" (p); the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows, and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them. (m) Zohar in Cab. Lex. p. 364. (n) De Cherubim, p. 112. (o) Onis rerum divin. Haeres, p. 499, 500, 510, 511, 513. (p) Zohar in Gen. fol. 55. 2. & 113. 1, 2. & is Exod. fol. 58. 3, 4. & in Lev. fol. 29. 2. T. Hieros. Celaim, fol. 31. 3. Tzeror Hammor, fol. 2. 1.
Matthew Henry Bible Commentary
In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives. I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching. II. Here we have proper and powerful motives to make the advice effectual, which are drawn, 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are. 2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zōn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, Pe1 1:24, Pe1 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zac 1:5, Zac 1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (Co2 10:4, Co2 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience. 3. From the perfections of the Lord Jesus Christ, both of his person and office. (1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs. (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account. [1.] What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us, [2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, Ti2 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.
Tyndale Open Study Notes
4:11 let us do our best to enter: Failure to respond to the Good News with active obedience to God’s voice (4:1-2) will have an outcome analogous to the outcome for the wilderness wanderers: we will fall. • us . . . we . . . we: Obedience is not simply a personal matter; God’s people have a communal responsibility for obedience and should support each other in that endeavor (cp. 3:13; 10:25; 12:15).