THEREFORE, LET US FEAR: phobethomen (1PAPS) oun: (Heb 4:11; 2:1, 2, 3; 12:15,25; 13:7; Pr 14:16; 28:14; Jer 32:40; Ro 11:20; 1Cor 10:12)

OT PASSAGES QUOTED IN HEBREWS 4 - Click for complete list of OT Quotations/Allusions

He 4:3 <> Ps 95:11
He 4:4 <> Ge 2:2
He 4:5 <> Ps 95:11
He 4:7 <> Ps 95:7, 8

KEY WORDS IN HEBREWS 4 - Click for complete list of Key Words in Hebrews

Faith - He 4:2
Let us - He 4:1, 11, 14,16 (Click for all 12 "let us..." exhortations in Hebrews in the NASB).)

Irving Jensen writes that...

The main theme of Hebrews may be stated thus: The knowledge and assurance of how great this High Priest Jesus is should lift the drifting believer from spiritual lethargy to vital Christian maturity. Stated another way: The antidote for backsliding is a growing personal knowledge of Jesus (He 2:1, He 2:3). (Jensen, I. L. Jensen's Survey of the New Testament: Search and discover. page 418. Chicago: Moody Press)

Bruce Wilkinson reminds us of the purpose of this epistle and the importance of this middle section (He 4:14-He 10:18) to unequivocally establish the greatness of Christ's priesthood...

Many Jewish believers, having stepped out of Judaism into Christianity, wanted to reverse their course in order to escape persecution by their countrymen. The writer of Hebrews exhorts them to “press on” to maturity in Christ (He 6:1). His appeal is based the superiority of Christ over the Judaic system. Christ is better than the angels, for they worship Him. He is better than Moses, for Moses was created by Him. He is better than the Aaronic priesthood, for His sacrifice was once for all time. He is better than the Law, for He mediates a better covenant. In short, there is more to be gained by suffering for Christ than by reverting to Judaism. Pressing on to maturity produces tested faith, self-discipline, and a visible love seen in good works. (Wilkinson, B., & Boa, K. 1983. Talk thru the Bible. Page 453. Nashville: T. Nelson)

A W Pink explains the "therefore" writing that...

The exhortation begun by the apostle in Heb 3:12 is not completed till He 4:12 is reached, all that intervenes consisting of an exposition and application of the passage quoted from Ps. 95 in Heb 3:7, 8, 9, 10, 11. The connecting link between what has been before us and that which we are about to consider is found in 3:19, “So we see that they could not enter in because of unbelief.” These words form the transition between the two chapters, concluding the exhortation found in He 4:12, 13, and laying a foundation for the admonition which follows...The opening words of this chapter bid us seriously take to heart the solemn warning given at the close of 3. God’s judgment upon the wicked should make us more watchful that we do not follow their steps. (Pink, A. W. An Exposition of Hebrews)

Vine introduces Hebrews 4 with the following summary...

What has been given of Israel’s history in chapter 3 is now applied with emphasis on two facts, (1) that Israel failed to enter into rest through unbelief, (2) that rest was yet assured and that believers who are not seeking rest here but who accept the present world as a wilderness, should enter God’s rest now. God has provided a means of judging unbelief and everything that would hinder a believer from entering into the rest of God and enabling him to give diligence to do so. That means is the Word of God and its power to penetrate the heart; for we all have to do with God, from whom nothing is hidden.

This portion also begins to present the main part of the great theme of the book. Here we see Christ not only in the heavens as our Great High Priest, called, qualified and perfected, possessed of the unique order of Melchizedek, but making open for us thereby the sanctuary. All this is set in connection with the new, the better covenant in contrast with the first with its ordinances. There are three subdivisions: (1) chapters 5, 6 and 7, bringing before us the priest himself, (2) chapter 8, speaking of His ministry as the Mediator of the better covenant; (3) chapters 9 and 10, showing us the way into the Holiest and how it has been opened for us. (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)

HEBREWS 4:1-11
A DIFFICULT PASSAGE
TO INTERPRET

I have wrestled with this passage which at first glance I thought was quite straightforward, only to find that there is considerable variation in interpretation in conservative, evangelical sources. Basically this interpretations break down into two groups - (1) Those who feel the writer is addressing believers who have failed to enter into the fulness of the Christian life (failed to enter His rest). (2) Others who feel this is a strong warning against unbelief which will result in the eternal separation of the faithless person from the presence of God and His eternal rest. There are also permutations and combinations of these two interpretations. Although I think the primary warning is to unbelievers, the text can clearly be applied to the lives of genuine believers who are living what Pastor Chuck Smith calls a "yo-yo" type of Christian life -- sometimes up, sometimes down, but not predominantly victorious over sin and the rest that such a life secures in this present age.

Explore the Bible notes has a good summary of aspects of "rest" described in Hebrews 3-4...

1) The rest Israel failed to enter when they believed the evil report of the ten unfaithful spies.

2) The Sabbath rest in the aftermath of God’s six days of creative activity: these first two “rests” point to something beyond the mere historical occurrences of creation and conquest. Ultimately, the text describes the saving rest which true believers experience and the glorious rest the saints will enter when they join Christ in heaven.

3) The rest that people experience when they trust Christ as Lord and Savior: Some of the commentators emphasize the future implications of the “rest” of the Lord’s people, but they do so at the expense of the present “rest” that sinners may find, here and now, when they trust the Savior.

4) The future “rest” of the people of God when they enter the glories of heaven: This text does have an eschatological element, and Bible students should not neglect this aspect of the chapter’s teaching. Also, the comments in point three (above) do not negate or diminish the believer’s wonderful expectation of the bliss and rest of heaven.  (Be Obedient)

Comment: I basically concur with this classification of rest in Hebrews 3-4, but would add that the future rest might be viewed as having 2 components (if one accepts a literal 1000 years in Revelation 20), with the Millennium preceding the New Heavens and New Earth. For example, Roy Zuck in "A Biblical Theology of the NT" (Dallas Theological Seminary) has a note that “promised rest” in Hebrews 4 refers to the believer's earthly, Millennial blessings as well his eternal future in heaven.

Warren Wiersbe offers the following interpretation of the concept of rest in Hebrews 3-4...

The Canaan rest for Israel is a picture of the spiritual rest we find in Christ when we surrender to Him. When we come to Christ by faith, we find salvation rest (Mt 11:28).

When we yield and learn of Him and obey Him by faith, we enjoy submission rest (Mt 11:29, 30). The first is "peace with God" (Ro 5:1-note); the second is the "peace of God" (Php 4:6-note, Php 4:7-note, Php 4:8-note).

It is by believing that we enter into rest (He 4:3); it is by obeying God by faith and surrendering to His will that the rest enters into us. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Alternatively, one might also look at rest from the perspective of the Three Tenses of Salvation (Wiersbe addresses only the first two).

Some commentators feel that the writer of Hebrews is describing primarily past tense salvation (e.g., see Cole's sermon favoring "past tense salvation") and that his goal is to make certain that any Hebrew readers who are waffling between Judaism and Christianity would make the choice (today) to enter into the spiritual rest and peace with God found in justification by faith (Ro 5:1-note). Clearly without past tense salvation his readers can experience no spiritual rest for their souls, either in this life or the one to come. Others feel that the writer is addressing both past and present tense salvation, albeit with the emphasis still being on making certain that the Hebrew readers enter the rest of past tense salvation. Finally, a number of commentators feel that the writer is speaking of the rest that the believer will experience in eternity future when our salvation is consummated in glorification. (See related topic Three Tenses of Salvation)

Richard Phillips for example writes that...

It is ultimately heaven (Ed: My "Future tense salvation") that is on the mind of the writer of Hebrews as he urges his readers to enter into the rest of God through faith in Christ (Ed: My "Past tense salvation").  The term "rest" occurs five times in this passage (Heb 4:6-11). (Reformed Expository Commentary – Hebrews)

Comment: It is interesting that even though Phillips makes this statement regarding the rest of "future tense salvation", he clearly feels the writer is seeking to make certain that his readers enter the rest of initial salvation (see his comments).

Therefore (3767) (oun) is a term of conclusion which means  consequently and thus introduces a logical result or inference from what precedes.

Therefore - Because of what he has just stated...

And to whom did He swear that they should not enter His rest, but to those who were disobedient? And so we see that they were not able to enter because of unbelief. (He 3:18, 19)

Comment: Note that disobedience and unbelief are equated. In other words, the truth is that genuine faith obeys...therefore...!

Because of the ''Chosen people's'' historical example and the result of their unbelief we need to have a "healthy" fear of God Who keeps His Word, both of grace and mercy and promised judgment! God is deadly serious about disobedience. Thus chapter 3 to chapter 4 is a poor chapter division. Just as the Jews perished in the wilderness because of unbelief, the first century Hebrew readers faced a real peril of perishing eternally if they failed to enter the spiritual rest in Christ. 

In addition to the preceding comments regarding the interpretation of this section of Hebrews, the reader should be aware that there are two other ways this section has been

(1) The rest refers to a state which is offered to those who are already true believers. They are saved but have not entered the fullness of rest in Christ. One could refer to this rest as that associated with sanctification (present tense salvation), in which a believer is walking in faith, enabled by grace and by the Spirit. As depicted in the table this is almost certainly a component of the rest one experiences, but the context and thrust of the writer's arguments do not favor this as the primary interpretation of the rest that is available to the Hebrew readers.

(2) The rest to be entered refers to the rest of salvation by grace through faith. It is a call to those Hebrew readers who profess but not truly possess Christ. The writer's clear call is that they believe the good news they have heard and unite their hearing with belief whereby they would enter the spiritual rest of salvation. As stated above, the flow of the writer's argument strongly favors this interpretation. As Augustine said...

You made us for Yourself, O Lord,
and our hearts are restless till they rest in You.

The excellent expositor William MacDonald comments that

No one should think that the promise of rest is no longer valid. It has never had a complete and final fulfillment in the past; therefore the offer is still in effect. But all who profess to be believers should make sure that they do not come short of the goal. If their profession is empty, there is always the danger of turning away from Christ and embracing some religious system that is powerless to save. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

William Newell makes...

no division between the close of Hebrews 3 and the beginning of Hebrews 4, so that there may be no interruption of our study of the great subject of the "rest" of God. Going back, now, to Hebrews 3.15, let us note in the following verses, that the opposite of holding fast the "beginning of their confidence" (Hebrews 3.6, He 3:14) was "hardening their hearts" (Hebrews 3.8, He 3:15), "provoking" God (He 3.8, He 3:15, 16), and "displeasing" Him (He 3.10, He 3:17); thus coming short of entering His rest (Hebrews 3.11, He 3:18; He 4.1). The solemn fact is that in this book of Hebrews eternal salvation is constantly contrasted with "neglect," "sluggishness," "falling short" of a promise; mere "tasting of the heavenly gift" (eternal life), sinning "willfully after that we have received the knowledge of the truth," and afterward "falling away," "treading under foot the Son of God...counting the blood of the covenant a common thing"! It could not be otherwise, for God in Hebrews is speaking unto us in His Son! (He 1.2).

What God in sovereign grace may do (as in the case of the man in 1Co 5.1-5, and in 1Cor. 11.29, 30, 31, 32, 33), is God's affair. But the book of Hebrews is not the place in which He sets it forth. Hebrews, unlike Romans, does not proclaim the way of Salvation; but places before us the Person of Christ, Son of God, Son of Man; His oneness with His saints, His victory over Satan; His one offering for sin; His blessed heavenly priesthood; His headship as Son over the house of God: and God sets before us all these in view of the holy walk on earth they involve in true saints!

We have seen that Israel lost their promised land (Numbers 14) through simply not believing! Just as they fell short of Canaan, so many professing Christians (Ed: an oxymoron, for only genuine believers are possessing Christians!) today, though a promise is left them of entering into His rest, fail of it: -- of that spiritual "rest" which belongs to all who hear and believe that Christ has borne their sin; that He made peace by the blood of His Cross.

(Newell appends an interesting note stating that...) Most the nation of Israel in the future will not profit by the voice of the two witnesses of Re 11:3-12, warning them of the fearful results of worshiping the Antichrist and his image...A "remnant" shall be saved (Isa 1:9; 4:2-6, Ro 9:27, 28). (Newell, W. Hebrews Verse by Verse, page 115)

H A Ironside...

The rest here spoken of is not our present enjoyment of Christ, as many have imagined (Ed: I think there is an element of resting in Jesus in our present tense salvation experience - we can be restless in our walk because of unconfessed sins or we can rest in Jesus, Mt 11:28, 28, 30, Pr 28:13), but clearly refers to that rest which, as in Israel's case, is at the end of the way. What a solemn thing for any who eventually come short of that! We have heard the glad tidings of a rest to come, as did the Israelites. Let us then see that we profit thereby in a way which they did not, proving the reality of our faith by our behavior.

Richard D Phillips commenting on Hebrews 4:1 writes that...

The matter the writer of Hebrews has in mind here is nothing less than the eternal salvation of our souls...Consistently, and drawing his terminology from Psalm 95, he describes salvation as the "rest" offered by God. What does he mean by this kind of language? The first way to answer is by looking at the context, namely, the exodus of God's people from Egypt to the Promised Land. As one commentator explains: "The concept of rest in the context of the promise to the Exodus generation had the connotation of entrance into Canaan (the Promised Land), where Israel would experience relief from turmoil and security from their enemies."  In what sense does this apply to the readers of Hebrews? The writer does not mean that they will lead lives of material riches and temporal peace, since this letter was written to those facing persecution, with all the deprivation and danger that implies. The New Testament does not promise believers that they will be free from strife in this world. In fact, Jesus said, "In the world you will have tribulation" (John 16:33). Obviously, then, the meaning is spiritual. It is our souls that will be supplied and kept safe. Surely this is what Jesus had in mind in his great Bread of Life discourse, recorded in John 6:35, 39...Jesus offers our souls the same benefits offered to Israel in the Promised Land: bountiful provision and complete security. (Reformed Expository Commentary – Hebrews)

Riggans writes that...

Trust and obedience are the two indispensable elements of our faith. Indeed the fundamental attitude which lies at the heart of what the Scripture calls faith is trust in God. Faith is not about knowing all the answers and being able to analyze all the doctrines without the slightest doubt or concern. It is about trusting God come what may. (Riggans, W. Focus on the Bible: Hebrews)

Let us (All uses in Hebrews = Heb 4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12:1, 28; 13:13, 15) Kingsley comments that this (let us) is the author's...

favourite word in this chapter, and in one or two other places that I shall quote presently, is 'Let us'. Here is something for ourselves to do; let us pull ourselves together, and do it; now is your opportunity, seize it. These imperatives are not stern as all imperatives would appear of necessity to be; they are persuasive, gentle, full of hope; they give the very courage which they invite. How much depends upon how a thing is said! I have often taken occasion to say that the word 'woe' as pronounced by Jesus Christ might have a tear in it. We always associate the word 'woe' with some snowstorm, some bolt of fire, some cloudy look that has anger in it. But that might not be so necessarily; Jesus might be simply revealing the results of certain sowings and preparations, and He might say in a gentle whisper, 'Woe is in that act; I warn you of it, do not do it, refrain from repeating it; even you, scribes and Pharisees, hypocrites, actors, may be warned in time; this woe is so pronounced as to invite you to escape it'. I always try to read the New Testament with tears; it is a book whose music only yields itself to gentle entreaty. When Jesus seems the most severe He may be most gentle: take that as a hint, and write it upon your New Testaments, and in your studies, and in the market place and on825 the highway; read the New Testament in the light of that suggestion.

Let us fear - The NET Bible is a bit "soft" in my opinion in its rendering "Let us be wary" for wary emphasizes suspiciousness and alertness in watching for danger and cunning in escaping it. On the other hand the English word fear  seems a bit stronger and more apropos to the context, the 1828 version of Websters defining fear as...

A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us.

Regarding the exhortation let us fear, John Piper makes an similar pithy comment regarding a very popular Bible translation, stating that...

the NIV irresponsibly weakens this [let us fear] by the translation" 'Let us be careful"! (Be Diligent to Enter God's Rest!)

Let us fear (5399) (phobeo - see study of phobos) means to frighten, terrify, be alarmed and in Classical Greek meant to cause to run away. In some contexts it conveys the sense of to revere, fear exceedingly, give reverence or be in awe of. 

Puritan John Owen has a good description of the meaning of fear in this context...

How are we to do this? What kind of fear is involved? It is not a fear of diffidence, or doubting, or wavering, or uncertainty about our obedience. This happens to many people, but no one is commanded to be like this. It is the fruit of unbelief, so it cannot be our duty. Neither can it mean fearfulness about difficulties, opposition, or danger. It is the fear of a sluggard who cries out, “There is a lion outside, I shall be killed in the streets.” To cast out this fear, as the fear that weakens people’s Christian profession, is one of the main purposes of this letter. The fear referred to in this verse does not mean that general reverence that ought to be with us all the time, whenever we have anything to do with God. For this is not particularly influenced by warnings from God, since we are always bound to “fear the Lord and his goodness.” The fear intended in this verse is a combination of two things. First, it is a reverent understanding of God’s holiness and greatness, and his severity against sin. Second, it is using the means of grace carefully to avoid the evil of unbelief and disobedience. (Commentary on Hebrews)

Barnes explains the used of phobeo in this context as...

Let us be apprehensive that we may possibly fail of that rest. The kind of fear which is recommended here is that which leads to caution and care. A man who is in danger of losing his life or health should be watchful; a seaman that is in danger of running on a lee-shore should be on his guard. So we who have the offer of heaven, and who yet are in danger of losing it, should take all possible precautions lest we fail of it (Albert Barnes. Barnes NT Commentary)

Vine writes that...

this is a definite warning concerning the spiritual rest in Christ which believers are to enjoy as God’s provision. Judaism could not procure it for Hebrews. Works cannot procure it for any believers. (Ibid)

Reformed Expository Commentary...

The Greek text literally says, "Let us be afraid." The point is to say: "Therefore, let us be alarmed at the prospect, given this decisive age of opportunity and testing, that any of you should not press on to salvation." We see...the demand for perseverance under trial. That is what the author means by saying "lest any of you should seem to have failed to reach it." The metaphor is an athletic one, and the idea is that of finishing the race. Perseverance is an essential element of the Christian life. Indeed, running the race to the end is the hallmark of genuine, saving faith, while falling away is the mark of a spurious faith that does not lead to salvation. (Reformed Expository Commentary) (Bolding added)

John Piper writes that...

Reverence is the combination of admiration and fear, awe and dread, wonder and terror. It's an emotion that we were made to experience. (See John Piper's excellent discussion re the question "Do We Live in Constant Fear of Being Lost?"  Click full sermon on Hebrews 4:1-11 Be diligent to enter God's rest)

A proper fear of the Lord that should be in every Christian’s heart, like the respect of a loving child and not the dread of a frightened slave.

As A W Tozer once said...

Nothing twists and deforms the soul more than a low or unworthy conception of God.

Phobeo is aorist subjunctive which in this context conveys the sense of an imperative (command). The idea is "Be fearful!" Note also that phobeo is the first word in the Greek sentence (emphatic in the Greek construction) because the writer does not want his readers to be complacent, unbelieving (obstinately so) and/or as disobedient as their forefathers.

In many other places in Scripture God says "fear not" (cp Isa 41:10, 43:1, 5, Jn 14:27, 2Ti 1:7, etc). And yet other passages concur with this passage in Hebrews and teach that there is a proper fear of the Lord that should be in every Christian’s heart, a “fear” that manifests the respect of a loving child and not the dread of a frightened slave. Proper fear motivates proper conduct as Peter emphasized writing...

And if you address as Father the One who impartially judges according to each man's work, conduct yourselves (aorist imperative = do this now! do it effectively!) in fear (phobos - noun form of verb phobeo) during the time of your stay upon earth (1Pe 1:17-note)

To refute, refuse or reject this clear teaching truth is to play the fool. As the wise King Solomon wrote...

Because they hated knowledge, and did not choose the fear of the LORD. (Pr 1:29).

In the context of Hebrews 3-4, the fear the writer is referring to is that they fear lest they miss heaven and especially in view of Heb 3:19 are to fear the sin of unbelief. We must fear unbelief. We should all fear not taking God at His faithful Word.

On the other hand, one should be balanced in one's fear for there is an unhealthy fear, an anxious fear or dread that abides and broods in one's soul. For discussion of Scriptures dealing with this type of undesirable fear see - How To Handle Fear

To reiterate, the writer is saying that in view of what happened to Israel (read the Hebrews 3:18, 19 = a poor chapter break), take this to heart and let it cause you to tremble. This is serious. Have you heard and heard and heard what God has said but you have never really heeded, never embraced Christ and never entered into His promised rest.

Peter has a similar warning that those who profess Christ, need to make sure they truly possess Christ...

Therefore, brethren, be all the more diligent (aorist imperative = an urgent command to immediately have this attitude, remembering that attitude issues in "congruent" action) to make certain about His calling and choosing (2Pe 1:10KJV = election; Greek = ekloge = God's "picking out" or selection, but not implying the rejection of those not picked) you; for as long as you practice these things ( = continually, as our lifestyle = "direction" not "perfection"! Such "actions" will validate our "profession" of Christ as indeed a valid, legitimate "possession" of Christ. A diligent attitude will show forth in definite actions.), you will never stumble (not that you won't commit sins, but that you won't "stumble" and miss heaven); for (Peter now explains why we should be diligent and dutiful - the prospect of a future  abundant entrance should be a strong motivation to present diligence and practice! [1Co 3:12, 13, 14] Contrast a "less than abundant" entrance into heaven [1Cor 3:15]!)  in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you. (2Pe 1:10, 11-note).

The writer of Hebrews is saying in essence that if you have missed the promise, then come on in. The promise remains. But be fearful if you miss this promise of rest, for as Jesus said...

Do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell (Mt 10:28).

Rest in Jesus
by Fanny Crosby

Come with all thy sorrow,
Weary wandering soul!
Come to Him who loves thee—
He will make thee whole.

Refrain
There is rest in Jesus,
Sweet, sweet rest;
There is rest in Jesus,
Sweet, sweet rest.

He, thy strength in weakness,
Will thy refuge be;
Cast on Him thy burden—
He will care for thee.
Refrain

Come in faith believing,
To His will resigned;
Ask, and He will give thee;
Seek, and thou shalt find.
Refrain

See the door of mercy!
Wouldst thou enter there?
Knock, and He will open;
Lo! the key is prayer.
Refrain

Puritan Thomas Watson rightly says that...

One may lose other races and not be miserable—but he cannot lose this race in religion without being miserable. In other races, a man only loses his wager; but if he falls short of this spiritual race—he loses his eternal soul. How seasonable, therefore, is that Apostolic caution (Heb 4:1) (The Heavenly Race)

(In another writing Watson describes the metaphor of a sheep) A sheep is a TIMOROUS creature. It is very fearful if any danger approaches. It is easily frightened by the wolf. Thus the saints of God, who are Christ's sheep, pass the time of their sojourning here in fear. They are—fearful of provoking God; fearful of wounding their peace; fearful of temptation; fearful they should come short of heaven through sloth, Hebrews 4:1. It is an earmark of Christ's sheep, that they are endued with the fear of God, Genesis 42:28. This is their earmark, "men fearing God". It's true, the righteous are as bold as a lion in a righteous cause—but timorous and fearful of sinful fear. And, let me tell you, happy is he who in this sense fears always. Holy fear is the best antidote against temptation. The way to be safe, is always to fear.

To make some use of this, let us all labor to be found in the number of Christ's sheep (cp Heb 2:1, 2, 3, 6:1, 10:36, 37, 12:25). All the world is divided into two ranks—sheep and goats (Mt 25:31, 32, 33, 34, 41). If you would be glad to be found in the day of judgment as Christ's sheep, and sit at His right hand, be much in prayer. Pray to God that He would change your nature, that He would take away your wolfish nature, your fierceness, your frowardness, and that He would transform you into His own image. Labor to be among Christ's sheep, to get into Christ's fold (Luke 13:24).

There is only one way in which you do not want to be like sheep—for sheep are apt to wander sometimes from their fold (Is 53:6, 1Pe 2:25, Ps 119:176). Take heed that you do not straggle into bypaths of error and heresy (cp Jer 18:15). It is dangerous to wander for fear the devil, the wolf, should catch you. Don't go astray as sheep; but in other things resemble sheep in meekness, in patience, in usefulness, in willingness.

And particularly in this one thing let us labor to resemble sheep, when the shepherd's dog comes near, all the sheep flock together. Persecution should be like the shepherd's dog. It should make all Christ's sheep run together and unite. Do Papists and Formalists agree in persecuting God's people? And shall not the saints of God agree to keep the unity of the Spirit in the bond of peace? Love is the earmark by which Christ's sheep are known. John 13:35, "By this shall all men know you are My disciples, if you love one another." It was the harlot who said, "Let the child be divided." It is the Jesuit who says, "Let the Church of God be divided." It is Satan's great design to set his cloven foot among God's people to make division and contention among the sons of Zion. The devil's best music is discord.

Oh! Let all Christ's people, His sheep, flock together and associate in love. Those who hope to meet together in heaven should not fall out by the way. Unity is the great music in heaven. There is unity in the Trinity—and unity among saints would be a great blessing on earth. For Christians to unite is their interest and wisdom; union is their strength, union is their glory and their ornament. This was the honor of the primitive churches, all of one heart, Acts 2:1. There was but one heart among them. Let the sheep of Christ unite together. When the saints are harmoniously united, then they adorn their blessed Shepherd, the Lord Jesus. So much for the first of these, Christ's sheep. (The Good Shepherd)

IF, WHILE A PROMISE REMAINS OF ENTERING HIS REST: mepote kataleipomenes (PPPFSG) epaggelias eiselthein (AAN) eis ten katapausin autou:  (He 4:9; Nu 14:34; 1Samuel 2:30; Romans 3:3,4; 2Timothy 2:13)

See excursus on Rest in Hebrews 4.

While (mepote) Lest at any time. The kind of "fear" which is recommended here is what leads to caution and care. A man who is in danger of losing his life or health should be watchful; a seaman that is in danger of running on shore should be on his guard. So we who have the offer of heaven, and who yet are in danger of losing it, should take all possible precautions lest we fail of it.

Promise (1860) (epaggelia from epí = intensifies verbal meaning + aggéllo = to tell, declare) originally referred to an announcement or declaration (especially of a favorable message) but in later Greek came to mean a declaration to do something with the implication of obligation to carry out what is stated (thus a promise or pledge). Epaggelia was primarily a legal term denoting summons, a promise to do or give something, but in the NT speaks primarily of the promises of God.

Leon Morris...

God's promises mean much to the writer, and indeed the word epaggelia ("promise") occurs more often in Hebrews than in any other NT book (fourteen times; next is Gal with ten). The promise in question "still stands." That is to say, it has not been revoked. But throughout this section it is basic to the argument that even physical entry into Canaan did not constitute the fulfillment of the promise. God had promised "rest" and that meant more than living in Canaan. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version)

Epaggelia - 52x in 50v - Luke 24:49; Acts 1:4; 2:33, 39; 7:17; 13:23, 32; 23:21; 26:6; Rom 4:13f, 16, 20; 9:4, 8f; 15:8; 2 Cor 1:20; 7:1; Gal 3:14, 16ff, 21f, 29; 4:23, 28; Eph 1:13; 2:12; 3:6; 6:2; 1 Tim 4:8; 2 Tim 1:1; Heb 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39; 2 Pet 3:4, 9; 1 John 2:25. Note the 14x in Hebrews in 13 verses (27.4% of all 51 NT uses) - See notes He 4:1, He 6:12, 6:15, 6:17, 7:6, 8:6,  9:15,  10:36,  11:9, 11:13, 11:17, 11:33, 11:39)

TDNT summarizes this word group writing that it has the following nuances...

a. The first sense is “to indicate,” “declare,” “declaration,” “report.” b. When the state declares something, it becomes an “order.” c. In law we find the senses “accusation” and “delivery of a judgment.” d. We then find the senses “to declare an achievement,” “to show one's mastery,” “to profess a subject.” e. Another sense is “to offer,” “to promise,” “to vow.” As regards promises, tension between word and deed is felt, so that promises are often seen as worthless. f. A special type of promise is the “promise of money,” and in this sense the idea of a “subscription” or “donation” arises (state liturgies, gifts to rulers at their accession, priests promising gifts in support of their candidature). g. In the Hellenistic period we also find a sacral use for the “proclamation” of a festival. Among all the instances, only one example has been found for the promise of a deity. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

There is an interesting play on words...the OT example speaks of the Promised Land, whereas the writer in Hebrews speaks of something far greater than land. He speaks of our spiritual rest in Christ.

Remains (2641) (kataleipo from kata = intensifies meaning + leipo = leave behind) conveys in a strong way the sense of to leave, abandon or forsake. In the passive sense as used here in Hebrews 4:1 kataleipo means to remain behind for a purpose.

Kataleipo - 24x in 24v - Matt 4:13; 16:4; 19:5; 21:17; Mark 10:7; 12:19, 21; 14:52; Luke 5:28; 10:40; 15:4; 20:31; John 8:9; Acts 6:2; 18:19; 21:3; 24:27; 25:14; Rom 11:4; Eph 5:31; 1 Thess 3:1; Heb 4:1; 11:27; 2Pet 2:15. NAS = forsaking(1), kept(1), leave(4), leaves behind(1), leaving(3), leaving behind(1), left(8), left behind(1), left...behind(1), neglect(1), pulled free(1), remains(1).

Kataleipo is in the present tense passive meaning "continually caused to remain" or "a promise still being left". That is, it was given to believers among Israel of old, and holds good still for all.

The passive voice indicates an outside force effects the action of keeping the door of the Ark open, so to speak. When God decides the time is up, it is up! (He 9:28-note) Even for those "almost persuaded" such were Agrippa (Acts 26:28), the young ruler Mark 10:21, and all those who are "almost" but not "quite" prepared to give up the world and to surrender themselves to the Redeemer.

To all these the promise of rest remains, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fall short of or away from the amazing grace of God!

The same idea of "remains" (but a different Greek verb) is found in...

Hebrews 4:6 (note) Since therefore it remains (not kataleipo but apoleipo) for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience,

Hebrews 4:9 (note) There remains (not kataleipo but apoleipo) therefore a Sabbath rest for the people of God.

Wuest sees the rest as a spiritual rest, a rest in a Person, not in a Place, a Life, not a Land!

Having reminded his readers that the generation which came out of Egypt did not enter into the rest of Canaan because of unbelief, the writer now proceeds to warn them of a possible failure on their part of entering into rest in Messiah. The words “being left” are the translation of a present participle. The idea is “there being left behind and still remaining.” The writer wishes to emphasize the fact that the promise of a spiritual rest in Messiah is still available to the first century Hebrews. He is fearful lest any of them should come short of this rest.

Of entering (1525) (eiserchomai) means to go or come into or to enter into.

Compare Elijah's query...

1Ki 18:21 How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him." But the people did not answer him a word.

Look around and be distressed.
Look inside and be depressed.
Look at Jesus and be at rest.
Corrie Ten Boom

Rest (2663) (katapausis [word study] from katá = intensifies or "down" conveying sense of  permanency + paúo = make to cease) describes literally a ceasing from one's work or activity. Thayer cites a use in the active sense of a putting to rest as used in the sentence "a calming of the winds". Metaphorically as used in the present verse, katapausis speaks of the spiritual fulfillment God provides for His people.

Katapausis is used 8 times in the NT, all but one in the epistle to the Hebrews - Acts 7:49,Hebrews 3:11-note,Hebrews 3:18-note, Hebrews 4:1-note, Hebrews 4:3-note, Hebrews 4:5-note, Hebrews 4:10-note, Hebrews 4:11-note,

Katapausis does not refer to just any rest, but in context to the Creator's rest (His rest)! The wilderness wanderings represent those who had heard the truth but who would not believe that truth with the result that they spend their whole life in restless unbelief.

Barclay has the following analysis of katapausis noting that...

In a complicated passage like this it is better to try to grasp the broad lines of the thought before we look at any of the details. The writer is really using the word rest (katapausis) in three different senses. (i) He is using it as we would use the peace of God. It is the greatest thing in the world to enter into the peace of God. (ii) He is using it, as he used it in Hebrews 3:12-note, to mean The Promised Land. To the children of Israel who had wandered so long in the desert the Promised Land was indeed the rest of God. (iii) He is using it of the rest of God after the sixth day of creation, when all God’s work was completed. This way of using a word in two or three different ways, of teasing at it until the last drop of meaning was extracted from it, was typical of cultured, academic thought in the days when the writer to the Hebrews wrote his letter. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos)

Illustration - Few have lived as stressful and frenetic a life as Hudson Taylor, founder of China Inland Mission. Day and night this was his secret, “just to roll the burden on the Lord.” Frequently those who were wakeful in the little house at Chinkiang might hear, at two or three in the morning, the soft refrain of Mr. Taylor’s favorite hymn [“Jesus, I am resting, resting in the joy of what Thou art”]. He had learned that for him, only one life was possible—just that blessed life of resting and rejoicing in the Lord under all circumstances, while He dealt with the difficulties, inward and outward, great and small.

ANY ONE OF YOU MAY SEEM TO HAVE COME SHORT OF IT: doke (3SPAS) tis ex humon husterekenai (RAN): (Matthew 7:21, 22, 23,26,27; 24:48, 49, 50, 51; 25:1, 2, 3; Luke 12:45,46; 13:25, 26, 27, 28, 29, 30; Romans 3:23; 1Corinthians 9:26,27)

The Reformed Expository Commentary makes an excellent point...

Notice that the subject of the sentence is plural—it is "us" who must be careful—while the object is singular— lest anyone ("any one of you") fall away. This is the attitude we need in the church today, one that says: "Yes, I am my brother's keeper. I have a stake in the spiritual affairs of others here and a responsibility not merely for my own salvation, but for theirs as well." This is not an invitation for destructive meddling but for the mutual building up that is to define life in the church. So important is this to the life of the church that the apostle James concluded his epistle on this very note: "Whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins" (James 5:20). Simon Kistemaker is right when he observes, "We ought to take careful note of members who may be drifting from the truth in doctrine or conduct and then pray with them and for them. We are constantly looking for spiritual stragglers." (Reformed Expository Commentary)

Ray Stedman explains this passage writing that...

In Hebrews 4:1 we are given the first hint that the promise of rest given to Israel envisaged more than entering the Promised Land. It is, he says, a promise which still stands, that is, was not satisfied by entering Canaan, but still exists at the time of his writing. Furthermore, his readers stand in danger of missing it unless they are careful. The Greek construction of the phrase that none of you be found to have fallen short of it indicates that wrong behavior, such as disobedience or long-continued grumbling, suggests the heart is unchanged and unbelieving. Be found refers to God’s knowledge of the heart and his actions based on that knowledge. (Hebrews 4:1-2 A Promise Requires a Response)

In Matthew Jesus gave a stern warning that parallels the warning by the writer of Hebrews...

Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS. (See note Matthew 7:21; 7:22; 7:23)

Any one of you (5100) (tis) means one, someone or a certain one. This pronoun tis is used particularly and generally of some person or thing whom one cannot or does not wish to name or specify particularly.

Though two spies brought back a good report, 600,000 men rejected it.

May seem (1380) (dokeo) means to hold an opinion based upon appearances which may be significantly different from reality. It means to regard something as presumably true, without particular certainty.

Seem is a way of softening the warning so that the writer refrains from saying that any of them actually missed or will miss the promise.

To come short (5302) (hustereo from hústeros = last, latter, terminal, hindmost)  has the basic meaning of come to late (in time) or to come after (in terms of space) and thus it means to fail in something, come short of, miss, not to reach. Hustereo has the basic meaning of being last or inferior. It means to be left behind in the race and so fail to reach the goal, to fall short of the end, to lack. It means to come late or too tardily.

Wuest...

These persecuted Jews had expected to find the fulfilment of all promise in Messiah, including freedom from stress and strain such as they were experiencing in the persecutions (He 10:32, 33, 34). The Old Testament Jews were taught to believe that tribulation was a mark of God’s displeasure with Israel. They did not understand that that which was a mark of God’s displeasure with His own in Old Testament times, was a mark of His blessing and a means of purging and refining the lives of saints in New Testament times. Thus, they found it hard to believe that rest was attainable in Messiah. Their professed faith was being sorely tried by the adverse circumstances in which they found themselves. Thus, they were in danger of renouncing their professed faith and of returning to the First Testament sacrifices under the stress of this persecution. The writer proceeds to show that this promise is still open.

Comment: Note that the idea of "professed faith" is addressed in Hebrews 3:6 and Hebrews 3:14, where the the readers are told that if they hold fast to the end, they are genuine believers and in fact there professed faith is a "possessed" faith. Those who fell away after making a profession of faith would prove that they had never genuinely believed in the Messiah.

It means to be excluded (He 12:15-note) or as in Hebrews 4:1 as coming too late through one's own fault and so to fail to reach the intended objective or goal.

In several of the NT passages hustereo means to be in short supply, to fail,  to give out or to lack. Hustereo can mean to experience deficiency in something advantageous or desirable and thus to be lacking, go without or come short of (as in Mt 19:20).

Hustereo is used 14 times in the Lxx (Num. 9:7, 13; Neh. 9:21; Job 36:17; Ps. 23:1; 39:4; Eccl. 6:2; 9:8; 10:3; Cant. 7:2; Dan. 4:33; 5:27; Hab. 2:3) and 16 times in the NT (see below) (Matt. 19:20; Mk. 10:21; Lk. 15:14; 22:35; Jn. 2:3; Rom. 3:23; 1 Co. 1:7; 8:8; 12:24; 2 Co. 11:5, 9; 12:11; Phil. 4:12; Heb. 4:1; 11:37; 12:15)

Hustereo is used in the famous "Hall of Faith" chapter, Hebrews 11...

They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute (hustereo), afflicted, ill-treated (see note Hebrews 11:37)

The meaning of hustereo is further illustrated in the following verses...

(At the wedding in Cana site of Jesus' first recorded miracle) And when the wine gave out, (hustereo) the mother of Jesus said to Him, "They have no wine." (John 2:3)

Now when he (the prodigal son) had spent everything, a severe famine occurred in that country, and he began to be in need (hustereo). (Luke 15:14)

The young man said to Him, "All these things I have kept; what am I still lacking (hustereo)?" (Mt 19:20)

If our perseverance should “fall short” like the wine at the wedding feast in Cana, the party could be ruined (John 2:3). If our faith runs out like the prodigal son’s money, we may find ourselves very impoverished (Lu 15:14). It is easy for this deficiency to come on us unnoticed, like the rich young ruler’s lack of freedom from his wealth (Mt 19:20).

The perfect tense means they came short at a point in time and are still short - it speaks of the permanence of their condition!  The entire phrase in Hebrews 4:1 could be translated

lest you think you have come too late to enter into the rest of God

This same verb hustereo is used later in Hebrews, the writer warning... 

See to it that no one comes short (hustereo) of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled  (see note Hebrews 12:15)

With reverential fear all are to examine their own spiritual condition (cf. 1Cor 10:12; 2Cor 13:5) and to actively press for commitment on the part of others (cf. Jude 1:23).

Hustereo means to essentially to be found to come short as in Romans 3 where Paul writes that ...

all have sinned and fall short (hustereo) of the glory of God (Ro 3:23-note)

When you come short of something, you can miss it an inch or a mile, but you still miss it!  So those in Romans 3:23 have missed it a "mile". There are others who have missed it by only an "inch". For example, take the man that Mark wrote about...

And looking at him (a man who ran up to Jesus and knelt before Him), Jesus felt a love for him, and said to him, "One thing you lack (hustereo): go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me." But at these words his face fell, and he went away grieved, for he was one who owned much property. And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!  (Mark 10:21, 22, 23)

In this declaration by Jesus the verb lack is the same word hustereo (come short) used here in Hebrews 4. Jesus was telling the man (and all who have ears to hear) that "you are coming short in just one thing".

Isn't it amazing how some individuals can come so close to eternal life and yet end up in eternal death! They are in a good Bible believing church, they know stories and verses in the Bible, they know the message of the gospel, the good news, they are "good" people, etc, etc...but they lack one thing…they've never confessed Jesus as Lord and Savior of their life the importance of which Paul explains...

But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"-- that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; 10 for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED (means to be caused to be much ashamed, humiliated or disgraced!)." (Ro 10:8, 9, 10, 11-See notes Ro 10:8; 10:9; 10:10; 10:11)

When you come so close yet are still short, you might even presume that you have entered into the rest (like a "vaccination" or being inoculated with the inactive virus to prevent you from getting the real viral disease), and so this is why it is so important to continue to encourage one another daily while there is still time. Coming to Bible study means nothing if Christ is not in your heart. You can know a lot in your head but the real issue is to make certain of your calling and election. Many will say to Jesus in that day "Lord, Lord" but He will say those frightening, fateful words "I never knew you. Depart from Me, you who practice lawlessness." (Mt 7:21, 22, 23- See notes Mt 7:21; 22; 23)

Among those WHO COME SHORT OF GOD'S REST will be the following classes...

(1) Those who are professors but who have never known anything of true piety.

(2) those who are expecting to be saved by their own works.

(3) those who defer attention to the subject from time to time until it becomes too late. They expect to reach heaven, but they are not ready to give their hearts to God "now," and the subject is deferred from one period to another, until death arrests them unprepared.

(4) those who have been awakened to see their guilt and danger, and who have been almost but not quite ready to give up their hearts to God. Such were Agrippa (Acts 26:28), the young ruler Mk 10:21, and such are all those who are "almost" but not "quite" prepared to give up the world and to devote themselves to the Redeemer.

To all these the promise of rest is made, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fail of the grace of God!

Here are all the uses of hustereo (words in bold below represent translation of hustereo) in the NT...

Matthew 19:20 The young man said to Him, "All these things I have kept; what am I still lacking?"

Mark 10:21 And looking at him, Jesus felt a love for him, and said to him, "One thing you lack: go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me."

Luke 15:14 "Now when he had spent everything, a severe famine occurred in that country, and he began to be in need.

Luke 22:35 And He said to them, "When I sent you out without purse and bag and sandals, you did not lack anything, did you?" And they said, "No, nothing."

John 2:3 And when the wine gave out, the mother of Jesus said to Him, "They have no wine."

Romans 3:23  for all have sinned and fall short of the glory of God,

1 Corinthians 1:7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

1 Corinthians 8:8 But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.

1 Corinthians 12:24 whereas our seemly members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked,

2 Corinthians 11:5 For I consider myself not in the least inferior to the most eminent apostles.

2 Corinthians 11:9 and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia, they fully supplied my need (related word husterema), and in everything I kept myself from being a burden to you, and will continue to do so.

2 Corinthians 12:11 I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody.

Philippians 4:12 I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.

Hebrews 4:1 Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it.

Hebrews 11:37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated

Hebrews 12:15 See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled;

FOR INDEED WE HAVE HAD GOOD NEWS PREACHED TO US, JUST AS THEY ALSO: kai gar esmen (1PPAI) eueggelismenoi (RPPMPN) kathaper kakeinoi: (Acts 3:26; 13:46; Gal 3:8; 4:13; 1Pe 1:12) (Ro 10:16,17)

There are essentially two ways Hebrews 4:2 is interpreted -

(1) As a general declaration of good news, much as we might say today I have good news today for you (e.g., about the stock market).

Zane Hodges who was formerly associated with Dallas Theological Seminary and is the primary author in the Bible Knowledge Commentary section on "Hebrews" typifies this interpretative approach stating that what was preached to the Israelites "was, quite clearly, God’s offer of rest. This, of course, was good news for them just as it is for people now, but it is not exactly what is meant today by gospel."

(2) The good news preached signifies the gospel that was preached to Israel and which was not united with faith (which is allowing the text to "speak for itself").  

John MacArthur takes this approach writing that...

From the human side, the first requirement for salvation is faith. Hearing the gospel is essential, but it is not enough. The ancient Israelites heard God’s good news of rest, but it did them no good since they did not accept it. They did not trust in the God who gave them the good news. It does no good to hear if we do not believe. That is the point here. Hearing the good news of the rest of God is of no benefit, no profit, to any person at any time unless the hearing is united by faith.

It is tragic that hell is going to be populated with people who will say,

"Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?" To which Jesus will reply, “I never knew you; depart (present imperative) from Me, you who practice (present tense = as the habit of your life; they may have made of "profession" of faith but their life has never exhibited a change of direction - emphasize "direction", not perfection, for no Christian achieves the latter in this life, but not person is a true Christian who has not exhibited the former!) lawlessness [cp 1Jn 3:4]” (Mt 7:22, 23-note; cf. Lk 13:26, 27).

Their knowledge and their work was not united with faith. Jews prided themselves on the fact that they had God’s law (Ro 2:17, 18-note, Ro 2:23-note) and God’s ordinances (cp Ro 1:32-note) and God’s rituals (Ro 10:3, 4-note). They were especially proud to be descendants of Abraham. But Jesus warned that true children of Abraham believe and act as Abraham did (Jn 8:39). Paul reminded his fellow Jews that

“He is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God” (Ro 2:29-note).

Spiritually, an unbelieving Jew is a contradiction in terms. (MacArthur, John: Hebrews. Moody Press or Logos) (Bolding added for emphasis)

The Holman New Testament Commentary...

Wherever rest appears in He 3:1-4:11, it refers to an experience of salvation we enter by faith in Jesus Christ. The writer of Hebrews makes this interpretation clear when he insists on the necessity of faith in the gospel the readers had received (He 4:2). This faith demands a dependence on God's work instead of on our own works (He 4:10-note). Those who have begun the Christian walk by an experience of faith in Jesus Christ demonstrate the reality of their commitment when they continue to enjoy the rest God has promised. Those who cease to share in that rest show by their spiritual failure that their profession of faith was false.

Some interpreters explain rest as a lifetime experience of unbroken fellowship with God. They feel that the issue discussed by the writer concerns a loss of fellowship rather than an experience of salvation. This interpretation, as the one in the previous paragraph, rests on valid points. It is difficult to accuse proponents of either viewpoint of being completely in error. Still, the present writer, as shown above, feels that the total evidence supports the interpretation of rest as related to salvation rather than to sanctification. (Lea, Thomas. Holman New Testament Commentary Hebrews & James. B& H Publishing. 1999) (Bolding added for emphasis)

Drew Worthen asks...

You mean to say that the Jews in the wilderness had the gospel preached to them? You bet. In fact the word used here in our text is the word gospel as it applied to them. In the original Greek the word is euaggelizo and it's where we get our English word evangelize. The Jews in the desert were evangelized. They were the recipients of good news that God would deliver them and bring them into His rest. Later we'll look at what this rest entails, but it included a spiritual rest which can only be received by faith. (Hebrews 4:1-10 Cease From Your Rest & Enter His) (Bolding and italics added for emphasis)

Bruce Barton has an interesting analysis of Hebrews 4, first reminding us of Israel's OT experience...

In this chapter, the word "rest" is used in three different ways: (1) the rest Israel had been promised in Canaan; (2) God's rest after creating the world (He 4:4); and (3) the rest experienced by Christians—both now and in the future.

Deuteronomy 12:9, 10, 11 describes the "rest" that Israel had been promised in Canaan: the land itself, security and protection because they were God's people, rest from fighting (peace) (and) God's presence through the tabernacle (and later the temple)  While the next generation of Israelites did enter and possess the land, this was still only a shadow of the final "rest" that was to come. The Jewish people refused God's plan and rejected their Savior; thus, the promise of entering his rest still stands—God has made this rest available to Christians. Since God had barred the rebellious Israelites from the Promised Land, the promise stands (Ed: "a promise remains" He 4:1) for those who remain obedient to him (Ed: See related topic on the phrase Obedience of faith). The promise has not been fulfilled, but neither has it been revoked. For those who have come to trust in Jesus, He gives rest. They first find rest from trying to fulfill all the requirements of the law (Mt 11:28). Unshackled from this yoke (cp Ga 5:1, 4, 6, 2:3, 4, 5, Ac 15:1, 24, Ro 9:31, 32-note), they can experience salvation and God's "rest" today. This rest will be fully culminated in heaven. While Christians presently enjoy "rest" with God, at the same time, we look forward to that day when our final rest will be in face-to-face fellowship with the Father. Christians are promised the full extent of God's rest: heaven, security and protection because we are God's people, relief from earthly struggles and sin, God's perfect presence in our lives through the Spirit and eventually face-to-face, Christians must learn from the tragic mistake of the Israelites. The writer of Hebrews warned readers how serious it would be to turn away from Christ by saying let us be careful that none of you be found to have fallen short of it. This is not a mere encouragement, but a warning sign: Danger ahead! Just as God rejected the rebellious Israelites on the basis of their unbelief (He 3:19-note), so He will reject those who turn away from Christ, refuse to believe Him, or refuse to follow Him. ... The Jewish believers to whom this letter was written were in danger of turning away from their faith, just as their ancestors had turned away from the Promised Land. (Bolding added for emphasis)

Ray Stedman explains that here in Hebrews 4:2...

we are given the reason for the Israelites’ unbelief in the wilderness. Even though the gospel of God’s deliverance from an evil heart (Je 3:17, 7:24, 11:8, 16:12) was proclaimed clearly through the sacrifices, the tabernacle ritual and the preaching of Moses (cp Gal 3:24, 3:8), it met with a lack of faith among those who perished.

The writer will declare in He 11:6 (note) that “without faith it is impossible to please God.” Without a personal response to the promise of salvation, no one may be saved. Declared many times in Scripture, this fact invalidates completely the teaching of universalism that everyone is already saved by virtue of Christ’s death and that God will reveal that to them at the end, no matter how they lived. This teaching ignores the need for repentance (Ed: Verses that call for repentance and refute the false teaching in many evangelical circles that repentance is not a vital component of salvation - Jonah 3:8,10 2Ki17:13 2Chr 30:6 Pr 1:23 Je 25:5 Ezek 14:6, 18:30, 31, 32, 33:11, Da 4:27 Hos 14:2 Joel 2:12 Mal 3:7 Ro 2:4 1Th 1:9, 10-note, 2Pe 3:9-note, Re 2:21-note , Re 2:22-note, Mt 3:2, 4:17, 11:20, 12:41, Mk 1:4,15, 6:12 Lk 13:3, 5, 15:7,10, 16:30, 24:47, Acts 2:38, 3:19, 5:31, 8:22, 26:20, 17:30, 20:21, 2Co 7:9, 10, 12:21 2Ti 2:25, 26-note): turning from ungrateful rebellion to a thankful acceptance of God’s provision. Ro 10:17 (see note) indicates that the gospel (“the word of Christ”) has power to awaken belief in its hearers (cp Ro 1:16-note, Col 1:5-note, Col 1:6-note, 1Th 2:13-note); if that belief is acted upon by a willing response (faith), it results in salvation (divine life imparted). (Stedman, Ray: Hebrews IVP New Testament Commentary Series or Logos) (Bolding added)

For indeed we have had - Hearing the good news is not sufficient. Even belief when it is solely a mental acceptance (cp the slippery slope of progression of "intellectual belief" to overt rejection of Jesus in John 8:31, 8:44, 8:58, 59) of the facts about God and Jesus as being true (cp Jas 2:19-note) is not sufficient to bring rest to one's soul. It is not enough to know about Jesus. What is critical is that He know us (as happens when our faith is real) (see Mt 7:21-note, Mt 7:22, 23-note)

We...us...they - The pronouns we and us refer to the first-century Hebrew readers, whereas they refers to the generation which came out of Egypt.

Preach the gospel (good news)(2097) (euaggelizo/euangelizo from euaggelos = bringing good news from eu = good, well + aggéllo = proclaim, tell) means to announce good news, to declare or bring glad tidings. 

See discussion of The Gospel in the Old Testament

This word could refer to declaration of any kind of good news, but in the NT it refers especially to the glad tidings of coming kingdom of God and of salvation obtained through the Lamb of God. Thus it means to "evangelize" especially to preach the gospel. It was at the time that the first Christians were “scattered abroad, and went about preaching the Word” after the martyrdom of Stephen (he being one of the seven), that the verb euaggelizo, to publish the good tidings or good news, was used by Luke in Acts 8:4, 12, 25, 35, 40.

The perfect tense emphasizes the permanence of God's invitation to join Him in heaven, all bills paid ("It is finished" = [Our sin debt has been] "Paid in full"! Jn 19:30)!

Wuest explains that...

The character of the good news (gospel) must be defined by the context. The good news (gospel) which was announced to the first-century readers of this epistle was that of a spiritual rest in Messiah. The good news given to the generation which came out of Egypt was that of a temporal, physical rest in a land flowing with milk and honey, offered to a people who had been reduced to abject slavery for 400 years and who had lived on a diet of leeks, garlic, and onions during that time...Those who heard did not assimilate the good news by faith. They did not make the promise of rest in Canaan their own.

The words “Unto us was the gospel preached” are a periphrastic perfect participial construction in the Greek text. This speaks not only of a complete work accomplished in the past, but also of the persistence of the finished results in the present. The announcing of the good news of Canaan to the generation which came out of Egypt, and the proclamation of the good news of a spiritual rest in Messiah to the first-century generation was so thoroughly done that the memory of these messages was indelibly impressed on the minds of their respective hearers. There was therefore no excuse possible that the message had not been clearly and forcibly delivered in both instances. The participle is in the passive voice. The literal rendering is, “For we have in times past been completely evangelized with the present result that the message of good news is in our minds, even as they.”

Hughes adds that the literal meaning of this opening clause is...

"for we also have been evangelized just as they were," the perfect tense of the verb implying, as Spicq observes, the completeness of the evangelization that had taken place, and thus leaving no room for any excuse to the effect that the evangelization had been inadequate or deficient. There is a real equivalence between the promise of the Old Testament and the evangel (gospel) of the New Testament, for their essential content is the same: the former looks ahead to fulfilment in Christ, the latter proclaims the accomplishment in Christ of what was promised. Thus Paul, using a compound of the same verb, describes the giving of the covenant promise to Abraham as the preaching of the gospel beforehand to Abraham—his pre-evangelization (Gal 3:8).

But in the case of the Israelites in the wilderness the message (evangel) which they heard did not benefit them, and the reason for this deplorable eventuality was that it did not meet with faith in the hearers. Here we find three things in close association: (1) the message, (2) hearing, and (3) faith. They are present in the same dynamic combination in Romans 10:14:

how are they to believe [faith] in him of whom they have never heard? and how are they to hear [hearing] without a preacher [to proclaim the message]?

It follows that the message by itself, as an isolated concept, is of no avail; to be good news it must be proclaimed so that there is a hearing of it; but, again, merely to hear it is in itself insufficient, for to hearing the response of faith must be added. The generation in the wilderness discovered to their cost that the same evangelical message which they heard and faithlessly rejected became the source of their condemnation. What possible excuse can there be for us if we follow their example? What difference can we plead (good news came to us just as to them) except that, if anything, we are all the more culpable, for they had the promise, whereas we have the fulfilment? To us he whom the evangelical message proclaims says: "He who rejects me and does not receive my sayings has a judge; the word that I have spoken will be his judge on the last day" (Jn 12:48) (Hughes, P. A. Commentary On The Epistle To The Hebrews)

John Piper asks the pertinent question...

What was the good news preached to them? Well, among many other things it was God's word to Israel from Mount Sinai in Exodus 34:6, 7,

"Then the LORD . . . proclaimed, 'The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin.'"

It was good news of love and mercy and forgiveness of every kind of iniquity and transgression and sin. And it was the good news of God's promise that God would bring them into the land of milk and honey and be with them if they would trust him and not rebel (Numbers 14:8, 9).

So this writer says that the Israelites had heard the gospel just like his readers had -- not the foundation of it in the death and resurrection of Christ, which his readers have heard -- but still the promise that God is merciful and forgives sins and promises rest and joy for those who trust him. So there is a very similar situation between Israel and the readers of this letter, and the point is: this good news was not believed by Israel and so they did not enter God's rest, God's promised joy.

Hebrews 4:2: "The word they heard [= the good news of forgiveness and promised joy] did not profit them, because it was not united by faith in those who heard."

In other words, they didn't believe it. They doubted God. They distrusted him. They did not have faith in his promise to give them a better future than they had in Egypt and so they gave up on God and wanted the old life.

And what was the result of that unbelief? Heb 4:2 says: the promise "did not profit them." It was of no value to them. It did not save them. As Heb 3:19 said, they did not enter God's rest. They fell in the wilderness. God swore in his wrath that they would never enter his rest -- a picture of missing heaven.

So the point of Heb 4:2 is exactly the same as the point of He 3:19 -- its a reason for why we should fear unbelief.

Heb 3:19: "They were not able to enter because of unbelief."

Therefore (He 4:1) fear unbelief; because (He 4:2) when the good news to Israel was not united to faith, it profited them nothing and they perished in the wilderness. The main point is: fear this happening to you.

Fear hearing the promises of God
and not trusting them.

Because the same thing will happen to us as to them: we will not enter into God's rest -- God's heaven -- if we do not trust His promises. (Click to read John Piper's full sermon on Hebrews 4:1-11 Be diligent to enter God's rest) (Bolding added)

BUT THE WORD THEY HEARD DID NOT PROFIT THEM, BECAUSE IT WAS NOT UNITED BY FAITH IN THOSE WHO HEARD: all ouk ophelesen (3SAAI) o logos tes akoes ekeinous me sugkekerasmenous (RPPMPA) te pistei tois akousasin (AAPMPD): (Ro 2:25; 1Corinthians 13:3; 1Timothy 4:8) (He 4:6; 3:12,18,19; 11:6; 1Th 1:5; 2:13; 2Th 2:12,13; Jas 1:21)

They heard (189) (akouo) means literally to hear and here is in the aorist tense which speaks of past completed action. They really did hear. Therefore, the conclusion is that they had no excuse! They heard the living Word...the blessing and the curse...

I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them. (Dt 30:19, 20).

Barton...

Jews from both the Old Testament era and the New Testament era had received communication from God. But for many of the Old Testament Jews, the message they heard was of no value to them. Why not? Because those who heard did not combine it with faith. Not only must God's message be heard, it must also be combined with faith (Ed: Study the definition below of genuine faith that saves) before it will be effective. Hearing must lead to believing. Implicit in these words is the warning to these New Testament Jewish believers not to make the same mistake. (Ibid)

Did not profit (5623) (opheleo from óphelos = increase, profit <> opheleia = benefit profit) means to provide assistance, w emphasis upon resulting benefit. The Greek word for not (ou/ouk) signifies absolute negation (absolutely no way!)

Opheleo - 15x in 15v - Matt 15:5; 16:26; 27:24; Mark 5:26; 7:11; 8:36; Luke 9:25; John 6:63; 12:19; Rom 2:25; 1 Cor 13:3; 14:6; Gal 5:2; Heb 4:2; 13:9. NAS = accomplishing(1), benefit(1), benefited(1), doing...good(1), help(2), helped(1), profit(4), profited(1), profits(2), value(1).

Simply put...the Word of God was of no value to them and they were not saved. Their falling in the wilderness and failing to enter the promised rest is (in my opinion) a picture of missing heaven.

Regarding the phrase did not profit them, John Wesley writes that

So far from it, that it increased their damnation (Ed: cp "gradations" or "degrees" of damnation as taught by Jesus - Mt 12:41, 42, Mk 12:40, Lk 11:31, 32, 20:46, 47). It is then only when it is mixed with faith, that it exerts its saving power. (Wesley, J.  Wesley's Notes: Hebrews) (Bolding added)

Therefore let us fear that we might hear the promises of God and yet fail to trust in them or else the same thing will happen to us as happened to Israel 4000 years ago. God is the same holy God and entry into His presence has always been via the doorway of faith in His Son (Jn 14:6, 8:24, Acts 4:12, 16:31).

Beware, Oh professing Christian,
lest you miss His rest!

And be clear on the fact that the writer is not saying that you will lose salvation. You cannot lose something you have never possessed! So possess His promised rest by faith, a faith that shows itself real by obedience (albeit imperfect - see related topic on the Obedience of faith) and a changed (transformed) life (a manifestation of a new heart God gives when we enter the New Covenant of grace by faith - cp Jas 2:14-26-note).

And even true believers need to apply the principle living daily by faith not sight or works (2Co 5:7, Gal 3:1, 2, 3), continually seeking to guard our hearts (Pr 4:23-note). We cannot lose what we possess (salvation, Jesus, Christ in us the hope of glory - Col 1:27-note) but we can lose the precious sense of intimate communion and fellowship with God our Father and with Jesus our great High Priest and with our Comforter the Holy Spirit (cp Ep 4:30-note). We can also lose rewards at the judgment seat of Christ for as the apostle John warned...

Watch (present imperative = command to be on the alert continually. Why? For our flesh is ever looking for a "crack" in our spiritual armor [Mt 26:41, Gal 5:17-note, Jas 1:14, 15-note], as is our Adversary the Devil - 1Pe 5:8-note) yourselves, that you might not lose (apollumi = destroy, ruin, bring to naught, to fail to obtain what one expects or anticipates) what we have accomplished, but that you may receive a full reward. (2John 1:8, cp 1Co 3:14, 15, 2Cor 5:10 where "bad" = phaulos)

The Nelson Study Bible writes that...

The gospel was preached is the translation of a single Greek word meaning “the good news was announced.” The good news of God’s rest (He 4:1) had been proclaimed to the Israelites. The generation led by Moses had failed to enter their rest, which was the Promised Land (see Dt. 12:9), because of their lack of faith. In the same way, the gospel of Christ that had been proclaimed to the author’s audience was calling them into God’s rest, but their unbelief would hinder them from entering into it. (Radmacher, E. D., Allen, R. B., & House, H. W. The Nelson Study Bible: NKJV.  Nashville: Thomas Nelson)

Kenneth Wuest has a comment that helps understand what the word they heard did not profit them means...

There always was the remnant (see study) in Israel, a little group which offered the symbolic sacrifices as an indication of a real living faith in the future substitutionary sacrifice, and there was always the larger group, which, while it went through the ritual of the Levitical sacrifices, yet exercised no heart faith to appropriate a salvation offered in grace on the basis of justice satisfied by the atonement, but depended upon personal merit and good works for salvation.

These two groups were in existence in Israel in the first century. An illustration of the first is found in such believers as Zacharias, Elizabeth (Ed: Lk 1:5, 6, cp Simeon, Anna, Lk 2:25, 36, 37, 38, Joseph of Arimathea, Lk 23:51), Mary the virgin (Lk 1:30, "favor" = charis), the disciples other than Judas.

An illustration of the second we find in the priests, Pharisees, Sadducees, and the Herodians, who while observing the sacrificial ritual of the Temple yet ignored its significance and depended for salvation upon personal merit and their own good works (cp Mt 23:2, 3, 4, 5, Lk 16:15, Lk 16:15NLT, Jn 12:43)...

Sinners were saved in Old Testament times by pure grace just as they are today (Ge 15:6, Gal 3:8), without any admixture of good works. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

IT WAS NOT UNITED: me sugkekerasmenous (RPPMPA):

United (4786) (sugkerannumi from sún = together, with + keránnumi = mix) it mans to mix or blend together and figuratively to join together. The idea is to mingle wine with water or mix spices and by implication, prepare a drink, pour out for drinking, fill one's cup. In regard to the word group of kerannumi, note that a kerameus is a potter; keramos the potter’s clay or pottery; and keramion, an earthenware vessel or pot. From this group of words we get the English word “ceramic.” The observations indicate a very thorough mixing.

Barnes writes that

The word "mixed" is supposed by many of the best critics to refer to the process by which "food" is made nutritive, by being properly "mixed" with the saliva and the gastric juice, and thus converted into chyme, and chyle, and then changed into blood.

Liddell and Scott suggest that the word was used in classical circles of forming close friendships.

Moulton and Milligan report a medical receipt which has the instructions appended, “Give to drink with raisin wine and honey and pine-cones mixed."

Mere knowledge of God’s message regarding salvation is not sufficient. This life saving truth must be appropriated by saving faith. As noted above, the picture of sugkerannumi is mixing or mingling wine with water (kerannumi) with preposition sun emphasizing intimate, even indissoluble union of these diverse constituents. Once wine is mixed with water it cannot be unmixed...so faith that mixes with the good news is a "new wine" so to speak and cannot be "unmade". In other words you cannot lose your salvation (there are many other more Scriptural reasons to substantiate this truth but this Greek verb sugkerannumi in the present context provides at least a picture of the fact.)

Barclay's non-literal translation picks up the idea of the author:

it did not become woven into the very fibre of their being

Later in Hebrews a much longer exposition will again expound on the vital topic of faith (Hebrews 10:19-12:29). The writer’s point of comparison in the present passage is that, like the Jews who left Egypt (Hebrews 3:16, 17, 18, 19), his generation had also received God’s message of the proclamation of the gospel (= they had been evangelized!).

The Disciple's Study Bible rightly emphasizes that...

The gospel proclamation requires a response. Neutrality is not a valid response. The hearer will either receive the message with repentance and faith or will reject it in unbelief. Proclamation confronts the mystery of human free will. God forces no one to be saved. The proclaimer of God's Word is not a coercer of people. Salvation comes when the individual chooses to receive God's offer through Jesus Christ (Jn 1:12; Rev 22:17-note). Salvation is rejected when the individual chooses not to receive God's offer (Ac 24:24, 23, 25; 1Co 1:18; 2Th 1:8). (Disciple's Study Bible)

Perhaps you have never considered the gospel as an OT teaching but have thought it was restricted to the NT. While clearly the gospel is most fully expounded upon in the NT, Paul makes it very clear that good news was proclaimed in the Old Testament...

And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU (quoting from God's promise to Abram in Ge 12:3)." (Galatians 3:8)

Comment: So how is this the gospel? Simply put, God's promise required the coming of the Messiah to redeem the world for fulfillment of the promise to all nations. Furthermore, this promise was made long before Israel became a nation, and thus took on  a more general or universal scope. Abraham thus believed this very early form of the gospel and was justified by faith many years before God gave him the sign of circumcision as a token of the covenant in Genesis 17:9, 10, 11, 12, 13, 14. Genesis 15:6 records that Abraham "believed in the LORD; and He reckoned it to him as righteousness." To summarize, God's Word of promise [none of which shall ever fail] as given to Abraham, indicated that all nations would or could be justified by faith. This was a unique revelation in a day when all the world's nations had already drifted away from monotheism and were relying on works to achieve whatever they may have understood as salvation.

In light of the fact that good news was clearly preached (verb = proeuaggelizo) to Abraham and was also clearly preached to Israel (verb = euaggelizo) the comment by  Zane Hodges in The Bible Knowledge Commentary, is surprising...

What was preached to the Israelites of old was, quite clearly, God’s offer of rest. This, of course, was good news for them just as it is for people now, but it is not exactly what is meant today by gospel. The Greek verb used, euangelizomai, was fully capable of having a non-technical sense in the NT (cf. its use in Lk 1:19; 1Th 3:6), but naturally the writer here did not sharply distinguish the “good news” about rest, which his readers had heard, from the “good news” to which the term “gospel” is more usually applied (cf. 1Cor 15:1, 2, 3, 4).'' (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor).

Comment: Hodges is a Greek scholar but that does not guarantee that his interpretation is correct (cp the importance of being Bereans = Acts 17:11-note). Using Scripture to interpret Scripture (see Comparing Scripture with Scripture), it is difficult to dismiss the plain teaching of the passage that the writer of Hebrews means what he says - they heard the gospel but they did not believe the gospel. The conclusion would of course be that most of Israel was not genuinely saved (not justified by faith).

J Vernon McGee (among many others) disagrees with Zane Hodges' softening of the intent of this passage writing that...

Here is the “rest” of salvation, the rest of trusting Christ as Savior. They heard the gospel but did not believe it. (Hebrews 4:2-3 Mp3) (Bolding added for emphasis)

Henry Morris in his note on this passage explains that...

The gospel is not just a New Testament revelation, for it was preached to the children of Israel in the wilderness, in types and prophecies, at least. In fact, it is the everlasting gospel (see Re 14:6-note; Re 14:7-note), and the first promise of redemption (Ge 3:15) is commonly known as the protevangelium (first gospel). In its essence, the gospel (good news) is the message that the Creator is also our Redeemer and coming King, and that true faith in Him--faith which produces salvation--will also produce loving obedience to His Word. (Morris, Henry: Defenders Study Bible. World Publishing) (Bolding added)

Matthew Henry comments that...

 the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had. (Matthew Henry's Commentary on the Whole Bible)

The Reformation Study Bible writes that...

The good news of deliverance and God’s love that Israel heard at Sinai was not as clear as the salvation spoken now through the Lord (He 2:3-note), but it would have been of value to the hearers, ushering them into God’s rest, if they had combined it with faith. (Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M.  Reformation Study Bible. New King James Version. Nashville: T. Nelson)

BY FAITH: te pistei:

The New English Bible translates it “they brought no admixture of faith to the hearing of it.”

Hughes comments that...

This is amazing because they had had constant witness of God's character and provision. They had the spectacular historical examples of the plagues and the parting of the Red Sea. And there were also the ubiquitous pillars of cloud and fire and the day-in, day-out provisions of manna. But now, faced with a new challenge, they simply did not trust God and so failed to enter their rest. Many, perhaps thousands, were believers (they believed in God), but only two really trusted God and found rest.

We must keep this subtle distinction between belief and trust clear if we are to understand what kind of faith is necessary to have rest in this life. New Testament scholar Leon Morris says that faith here in Hebrews 4:2 is "the attitude of trusting God wholeheartedly."[Leon Morris, The Expositor's Bible Commentary, Vol. 12 (Grand Rapids, MI: Zondervan, 1981), p. 40.] So we must understand that the opening line of He 4:3, which says, "Now we who have believed enter that rest," specifically means, "we who have wholeheartedly trusted enter that rest." Thus, it is spelled out in no uncertain terms that faith that pleases God is belief plus trust.

Belief, the mental acceptance of a fact as true, will simply not bring rest to any soul. Acknowledging that Jesus Christ is the Son of God and Savior of the world will not give us rest. Trust in Him is what gives rest to our souls. Belief, the mental acceptance of a fact as true, will simply not bring rest to any soul. Acknowledging that Jesus Christ is the Son of God and Savior of the world will not give us rest. Trust in him is what gives rest to our souls. "Trust brings rest," says Alexander Maclaren, "because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest."[Maclaren - The Rest of Faith - an excellent discussion of faith as belief plus trust]. First, trust in Christ's sacrificial death begins our rest by giving us rest from the burden of guilt for our sins and a gnawing conscience. Second, trust in his character as an almighty God and a loving Savior gives us rest as we place our burdens on Him. Just as a child sleeps so well in his parents' arms, so we rest in God. (Hughes, R. K. Hebrews: An Anchor for the Soul. Volume 1.  Crossway Books - Volume 2 or Logos)

The Amplified translation explains faith as...

with the leaning of the entire personality on God in absolute trust and confidence in His power, wisdom, and goodness

Here is God's commentary on this verse...

And the LORD said to Moses, "How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst? (Nu 14:11)

Drew Worthen writes that...

Many Jews in the desert walked alongside with the people of God, but many of those Jews did not know God. And "So we see that they were not able to enter, because of their unbelief." Our writer wants us to consider Whom we believe as we consider how we believe Him which will effect the way we believe with lives of dependence on God as we walk in obedience. (Hebrews 4:1-10 Cease From Your Rest & Enter His) (Bolding added)

Alexander Maclaren writes that...

Important lessons are given by this alternation of the two ideas of faith and unbelief, obedience and disobedience. Disobedience is the root of unbelief (Ed: I think the next statement is more accurate. I think "disobedience" is not the "root" but the "fruit" of unbelief!). Unbelief is the mother of further disobedience.

Faith is voluntary submission within a person’s own power. If faith is not exercised, the true cause lies deeper than all intellectual reasons. It lies in the moral aversion of human will and in the pride of independence, which says, “who is Lord over us? Why should we have to depend on Jesus Christ?”

As faith is obedience and submission,
so faith breeds obedience,
but unbelief leads on to higher-handed rebellion.

With dreadful reciprocity of influence, the less one trusts, the more he disobeys; the more he disobeys, the less he trusts...

Trust brings rest because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest. (From his sermon Hebrews 4:11 Man's Share in God's Rest)

Faith (4102) (pistis [see word study]) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it.

Pistis - 243x in 227v - Matt 8:10; 9:2, 22, 29; 15:28; 17:20; 21:21; 23:23; Mark 2:5; 4:40; 5:34; 10:52; 11:22; Luke 5:20; 7:9, 50; 8:25, 48; 17:5f, 19; 18:8, 42; 22:32; Acts 3:16; 6:5, 7; 11:24; 13:8; 14:9, 22, 27; 15:9; 16:5; 17:31; 20:21; 24:24; 26:18;

Romans 1:5, 8, 12, 17; 3:3, 22, 25, 26, 27, 30, 31; 4:5, 9, 11, 12, 13, 16, 19, 20; 5:1, 2; 9:30, 32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22, 23; 16:26;

1Co 2:5; 12:9; 13:2, 13; 15:14, 17; 16:13; 2 Cor 1:24; 4:13; 5:7; 8:7; 10:15; 13:5; Gal 1:23; 2:16, 20; 3:2, 5, 7, 8, 9, 11, 12, 14, 22, 23, 24; 5:5, 6, 22; 6:10; Ep 1:15; 2:8; 3:12, 17; 4:5, 13; 6:16, 23; Phil 1:25, 27; 2:17; 3:9; Col 1:4, 23; 2:5, 7, 12; 1Th 1:3, 8; 3:2, 5, 6, 7, 10; 5:8; 2Th 1:3, 4, 11; 2:13; 3:2; 1Ti 1:2, 4, 5, 14, 19; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10, 11, 12, 21; 2Ti 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7; Titus 1:1, 4, 13; 2:2, 10; 3:15; Philemon 1:5, 6;

Hebrews 4:2; 6:1, 12; 10:22, 38, 39; 11:1, 3, 4, 5, 11, 13, 17, 20, 21, 22, 27, 28, 29, 33, 39; 12:2; 13:7;

Jas 1:3, 6; 2:1, 5, 14, 17f, 20, 22, 24, 26; 5:15; 1 Pet 1:5, 7, 9, 21; 5:9; 2 Pet 1:1, 5; 1 John 5:4; Jude 1:3, 20; Rev 2:13, 19; 13:10; 14:12.

NAS = faith, 238; faithfulness, 3; pledge, 1; proof, 1.

This is the author's first use of pistis --  from the above list it is notable that only the book of Romans surpasses the book of Hebrews in the number of uses of pistis (Romans = 35, Hebrews = 31, out of 243 NT uses)

See related studies on the specific phrases (1) "the faith" and (2) the "obedience of faith". See also study on pistos

a positive recognition of the truth”; an emotional element (assensus), which includes “a deep conviction of the truth”; and a volitional element (fiducia), which involves “a personal trust in Christ as Savior and Lord, including a surrender … to Christ.” (Louis Berkhof, Systematic Theology. Grand Rapids: Eerdmans, 1939)

When missionary John Paton was translating the Scripture for the South Sea islanders (New Hebrides islands), he was unable to find a word in their vocabulary for the concept of believing, trusting, or having faith. He had no idea how he would convey that to them. One day while he was in his hut translating, a native came running up the stairs into Paton's study and flopped in a chair, exhausted after a long jungle hunting excursion. He said to Paton something like this...

Faith is the response of the soul to the life-giving word of God, Ro 10:8, 9, 10, 11, 12, 13, 14, 15, 16, 17 ; the work of faith is the initial act of belief on the part of one who hears the voice of the Son of God, Jn 5:24. Faith is contrasted with sight "for we walk by faith, not by sight" (2Cor 5:7)

When you hear Ro10:17 occurs so that when God's word is spoken to my heart, faith is energized. We have to respond, to believe, to be fully persuaded to the point that I am willing to wholly commit. Jesus explained this truth to Nicodemus…it's not enough to "know' but you must "believe". Faith comes from hearing. What is the response? Mt 16:24 Jesus said

"If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me."

Jesus teaches the same thing in Lk 14:26, 27, 28, 33. We come on His terms not ours. The fullest expression of faith is obedience. James says that if you say you have faith, show me your works. You don't get saved by works but the works prove that you are saved. When you hear, faith is energized but one still has to respond to what God said. "United" describes the "mixing" of that faith in an inseparable union.

Although this is the first mention of pistis in the epistle to the Hebrews, clearly faith is a key word in Hebrews.

Study the 31 uses of pistis in Hebrews in context  - Hebrews 4:2-note; He 6:1-note, He 6:12-note; He 10:22-note, He 10:38-note, He 10:39-note; He 11:1-note, He 11:3-note, He 11:4-note, He 11:5-note, He 11:6-note, He 11:7-note, He 11:8-note, He 11:9-note, He 11:11-note, He 11:13-note, He 11:17-note, He 11:20-note, He 11:21-note, He 11:22-note, He 11:23-note, He 11:24-note, He 11:27-note, He 11:28-note, He 11:29-note, He 11:30-note, He 11:31-note, He 11:33-note, He 11:39-note; He 12:2-note; He 13:7-note

IN THOSE WHO HEARD: tois akousasin (AAPMPD):

It is vital to "hear" the Word, but then it is necessary to "believe" it as well. (Note 2 part action by recipient in Jn 5:24; and true belief is shown by becoming a doer of the Word Jas 1:22-note).

Thomas Brooks wrote...

Reader, remember this: if thy knowledge do not now affect thy heart, it will at last, with a witness, afflict thy heart; if it do not now endear Christ to thee, it will at last provoke Christ the more against thee; if it do not make all the things of Christ to be very precious in thy eyes, it will at last make thee the more vile in Christ's eyes.

"The message they heard" (i.e., "the word of hearing," an expression much like that in 1Th 2:13-note) brought them no profit.

A difficult problem remains at the end of the verse, where the reason for this is given. While there are several textual variants in the MSS, they boil down to two--whether we take the participle of the verb "to combine" or "unite" as singular, in which case it agrees with "word" (in "word of hearing") or as plural, in which case it goes with "them." Only a few MSS have the singular reading, some of them very old, but many scholars favor it on grammatical grounds. If adopted, it gives this sense: "It [the word] was not mixed with faith in them that heard." On the other hand, if we take the plural, the meaning is, "They were not united by faith with them that heard" (i.e., real believers, men like Caleb and Joshua). The resolution of the question is difficult and may be impossible with the information at our disposal. The main thrust, however, is plain enough. The writer is saying that it is not enough to hear; the message must be acted on in faith.

Vine adds that...

However much people may congratulate themselves on receiving God’s good tidings, they only produce hardening of the heart unless they are accepted and obeyed. Cp. Matthew 13:13, 414, 15, 16. (Ibid)

Rugh...

The fact that some of the Hebrews have never really trusted Christ as their Savior is clear in Hebrews 4:2...

If the Hebrews had the good news preached to them, what was the problem? The author continues in verse 2; '...but the word they heard did not profit them, because it was not united by faith in those who heard.' The problem was not that the Hebrews did not hear the good news. The problem was that they did not believe it when it was preached to them. The same is true for us today. Everyone who sits and listens to me preach will hear the good news of Jesus Christ. And anyone who believes the good news, and places his faith in Him as Lord and Savior will be delivered from the bondage of sin, and enter into God's rest. But there will also be those who hear the good news, but they do not profit from the message because they refuse to believe what God says about salvation, and they will not enter into God's rest.

Israel heard the good news, but most of them rejected it and did not enter God's rest. The Hebrews had the 'word' they heard it preached to them, but it went by many of them. These did not accept the truth of God's Word in faith. Tragically, we see this in the church today as well. (A Perfect Future Rest)

Addendum - How Should Hebrews 4:1-11 be interpreted? Pastor Steven Cole has an excellent exposition of this section of Hebrews (and of the entire book, with some 59 total messages! Click here for listing of both audio and written formats). As I have surveyed dozens of evangelical commentaries on Hebrews 4:1-11, I have been surprised to find how many have handled this passage. As alluded to above, many commentators have seen this section as addressed to those who are definitely believers and thus the exhortation is to press on to the fullness of resting in Christ in this present life. While I agree with Cole that this is an valid application of this text, I think the tenor of the the entire letter begs a different interpretation and thus I have included all of the sermon message entitled...

CULTURAL RELIGION
VERSUS
SAVING FAITH
Hebrews 4:1-11
Steven Cole

Clearly, Jesus is warning us that it is possible not only to claim to follow Him, but also to serve Him in some remarkable ways- prophesying, casting out demons, and performing miracles-and yet be excluded from heaven! Jesus was not talking about pagans, who spent their lives partying and disregarding God. These were men that had spent their lives serving Him, or so they thought. Their cry, “Lord, Lord,” shows that they professed Jesus as their Lord. Clearly, they were shocked at being shut out of heaven. They expected to get in, but when they got there, the door was barred! If Jesus’ words do not strike fear into your heart, they should!

Both Jesus’ words and the words of our text warn us against the danger of cultural Christianity. Cultural Christians go to church. They claim to believe in Jesus as Savior and Lord. Many of them serve in the church. But on that great and terrible day, they will hear Jesus utter the chilling words, “I never knew you; depart from Me, you who practice lawlessness.” I want to explain how to avoid being a cultural Christian and how to be genuinely saved.

Hebrews 4:1-11 is a difficult text to understand. While I think that I am on the right track here, I confess that for many years I could not understand these verses. Many pastors and Bible scholars apply these verses along the lines of how believers can experience God’s peace or rest in the face of trials in our daily walk (Ed: My "present tense salvation" discussed above in Hebrews 4:1 -click for chart). I grant that there may be a valid secondary application in that sense.

Two statements will help us understand the text:

1. The author is not talking about an experience of inner calm that some believers may lack; rather, he is talking about experiencing God’s salvation (Context).

“Therefore” (He 4:1) takes us back to chapter 3, especially to He 3:12-note and He 3:19-note. He is warning against having an evil, unbelieving heart. His readers were Jewish believers in Christ who were tempted in the face of persecution to go back to Judaism. Twice he exhorts them to “hold fast” their confession or assurance of faith (He 3:6-note, He 3:14-note). He cited Psalm 95:7, 8, 9, 10, 11-note, which recounts how the Israelites in the wilderness provoked God and were thereby excluded from entering His place of rest, the Promised Land. They all had applied the blood of the Passover lamb to their doorposts. They all had passed through the Red Sea and escaped from Pharaoh’s army. But even so, with most of them, God was not well pleased, and He laid them low in the wilderness (1Co 10:5).

To understand that story correctly, it is important that we not push the typology too far. We would be mistaken to conclude that all of those who came out of Egypt were true believers who were “living in carnality.” I have often heard the story applied in this way. Those in Israel who grumbled in the wilderness are likened to “carnal” Christians. They are saved, but they just haven’t yet moved into Canaan’s land, which is the experience of victory over sin. Sometimes this is phrased that they are still in Romans 7, but they haven’t yet moved into Romans 8. I contend that that is to misapply this story.

Rather, I think that those who rebelled in the wilderness and incurred God’s wrath represent what I am calling “cultural believers.” They were a part of the people of God (Israel), but their hearts were far from trusting in the Lord. Their hearts are repeatedly described as hardened (He 3:8, He 3:13, He 3:15; He 4:7). They were under God’s wrath (He 3:10, 11-note, He 3:17-note, He 3:18-note; He 4:3-note). Their basic problem is called unbelief (He 3:12-note; He 4:2), disobedience, and sin (He 3:17, 18; He 4:6-note, He 4:11-note).

The author plainly is talking about a person’s response to the gospel, not to an experience of a deeper Christian life. Twice he states that these people, like us, had the good news preached to them (He 4:2, He 4:6-note). Even under the Law of Moses, people were not saved by keeping the Law, but by the righteousness of faith (Ge 15:6; Ex. 34:6,7; Ps. 32:1,2; cf. Ro 4:1, 2, 3, 4ff). But the good news did not profit these people, because it was not united with faith (He 4:2).

Thus when the author exhorts us to fear, lest we may come short of entering God’s rest (4:1), the thing we are to fear is unbelief and its terrible consequences, namely, eternal judgment. We should fear that like these grumbling unbelievers, we may fall through the same example of disobedience (He 4:11-note; cf. He 3:17-note). Either we have entered God’s rest (His salvation) through faith or we are the objects of His wrath through unbelief and disobedience (He 3:10, 11-note, He 3:16, 17, 18; He 4:3-note, He 4:5-note). If we do not believe God’s promises, those very promises turn into frightening threats of judgment!

So I contend that the context shows us that the author’s pastoral concern was not that some “carnal” Christians in the Hebrew church would miss out on the experience of God’s peace in the midst of their trials. His main concern was that some of them may be like those in Israel in the wilderness. They may be a part of the religious crowd, but not true believers. His concern was for their salvation from God’s wrath through genuine saving faith.

A second statement will help us understand our text:

2. God always has offered His salvation to people, and still offers it, under the imagery of rest (He 4:3-10).

The train of thought in He 4:3-10 is difficult, but I think that the author is explaining from the Old Testament how the imagery of God’s rest has been a picture of salvation in four different time periods.

A. At creation, God’s rest on the seventh day was a picture of the rest that we enjoy in Him (He 4:3, 4).

The author begins by stating, “For we who believe enter that rest.” Then he cites again Psalm 95:11, “As I swore in My wrath, they shall not enter My rest” (see Heb. 3:11-note). Then he adds, “although His works were finished from the foundation of the world.” He goes on to cite from Ge 2:2, how “God rested on the seventh day from all His works.” F. F. Bruce (Commentary on the Epistle to the Hebrews [Eerdmans], p. 74) explains the thought connection: “It was not because the ‘rest’ of God was not yet available that the wilderness generation of Israelites failed to enter into it; it had been available ever since creation’s work was ended.”

In other words, the Jewish Sabbath, which was rooted in the creation narrative, was a picture of the rest that God’s people enjoy through His salvation. It was a day to cease from normal labors and to be refreshed through time with God. It was a weekly opportunity for God’s people to stop and reflect on His goodness and care for them. From the beginning, there was a spiritual element to the Sabbath. The soul in harmony with his creator found a sense of satisfaction and rest on that day.

B. At Canaan, the Promised Land was a picture of the rest that God offers through faith in Him (He 4:5, 8).

The author repeats (He 4:3) the last phrase of Psalm 95:11, “They shall not enter My rest,” to refer to the generation that perished in the wilderness. In He 4:8 he shows that even those who entered the Promised Land under Joshua did not experience the fullness of God’s rest, in that David, over 300 years after Joshua, spoke of the need to enter God’s rest. In the Greek text, Joshua is Iesous, “Jesus,” which means, “Yahweh saves.” So the original readers would have seen the play on the names: the original Jesus (Joshua) was only a type of the Jesus to come. Joshua led the people into the Promised Land, but that was only a picture of the rest of God’s salvation that Jesus Christ provides.

C. Canaan was not God’s final rest, since David wrote of a rest available to God’s people in his day (He 4:6, 7).

Since those in the wilderness failed to enter God’s rest, and since David wrote, “Today, if you hear His voice, do not harden your hearts,” there is still a day of opportunity to respond to God’s offer of rest. The emphasis here is on the word “today.” The gist of the argument here is that God’s promises always have a present application to them. Even though Israel in the wilderness failed to appropriate God’s rest, God offered it again through David. Every generation has the opportunity to respond in faith to God’s promises. This leads to the bottom line:

D. God is still appealing to us to enter His rest through faith (He 4:9, 10).

The author here uses a unique word for rest, translated “Sabbath rest.” Some think that he coined the word. It calls attention to the spiritual aspect of God’s rest. It goes beyond observing the seventh day as holy. It goes beyond entering the physical Promised Land. This Sabbath rest is a soul-rest. It is what Jesus promised when He said,

Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. For My yoke is easy and My burden is light (Mt 11:28, 29, 30)

The author says that this rest remains for “the people of God” (He 4:9). Then he explains that “the one who has entered His rest has himself also rested from his works, as God did from His” (He 4:10). “The people of God” refers to Israel in the Old Testament, and here to all who are associated with God’s church. Bruce (p. 78) thinks that He 4:9,10 refer to

an experience which they do not enjoy in their present mortal life, although it belongs to them as a heritage, and by faith they may live in the good of it here and now.

He refers to the believers in Hebrews 11, who did not experience the fullness of the promises in their lifetimes, but who were looking for the heavenly city that God prepared for them (He 11:16-note).

Leon Morris (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) cites Bruce and then comments,

USE: THE TEXT APPLIED TO US:

I offer seven applications. Some of them are repeated from earlier messages, but since the writer hammers these things home through repetition, so will I.

1. Cultural religion (general belief) will save no one; to be saved, we must have personal faith in Jesus Christ.

The Jews in the wilderness believed in God in a general sense. They knew and believed in the story of creation and the history recorded in Genesis. They believed that the covenant with Abraham applied to them as his descendants. They even believed God enough to apply the blood to their doorposts and to follow Moses through the Red Sea. They had heard God’s good news, but it did not profit them because they did not believe it personally (He 4:2). When they heard about the giants in the land, they complained that it would have been better to die in Egypt or to die in the wilderness than to be killed by the Canaanites (Nu 14:2, 3). So God granted them their wish; they all died in the wilderness!

It is not enough to grow up in the church and have a general belief in God and in Jesus Christ. Perhaps you’ve heard the gospel all your life, and intellectually, you believe in Jesus and that He died for your sins. But intellectual belief is not enough! Saving faith trusts personally in the shed blood of Jesus as the only payment for my sins. Saving faith believes that God will be gracious to me in the judgment because my sins are covered by Jesus’ blood and that His righteousness has been imputed to me according to God’s promise. Make sure that your hope of heaven is not based on your parents’ faith or on the fact that you hang out with Christians in a church building! You must see your need as a sinner before God and come personally to the cross in faith to receive God’s mercy.

2. Beware of the false peace that comes through cultural religion.

I fear that there are many in our churches today, like those Jesus referred to, who will say, “Lord, Lord,” but who will be shut out of heaven. Jeremiah 8:11 warned about false prophets, who healed the brokenness of the daughter of God’s people superficially, saying, “Peace, peace,” but there is no peace. People today are encouraged to “invite Jesus into their hearts” and then are told that they have eternal life and will never lose it. They are not told that they need to repent of their sins. They are not told that God must change their hearts. Polls show that there is virtually no difference today between the way that “evangelicals” think and live and the way the rest of the population thinks and lives!

Just because a person feels inner peace does not mean that he is truly saved. I encourage you to read Jonathan Edwards’ A Treatise on Religious Affections (a modern English, condensed version is called, The Experience that Counts). He analyzes in great detail, with an abundance of Scriptural support, how a person can know which feelings are valid indicators of genuine conversion.

3. Saving faith is a matter of the heart towards God, not of outward religion.

Hebrews 4:7 is the third time the author has repeated the warning about not hardening our hearts (He 3:8-note, He 3:15-note). God looks on the heart, not on the outward performance of religious duties. Salvation is a matter of God doing “heart surgery,” replacing our hearts of stone with hearts of flesh (Ezek 36:26, 27) that are tender towards Him. If you are truly saved, you know that your heart is different than it was before. It is not that you never sin now, but rather that your attitude towards sin is radically different. Before, you loved it; now, you hate it. Before, you were apathetic towards the things of God. Now, you love God and His Word. The bent of your life is a desire to know Him and love Him more and more.

4. Saving faith is always obedient faith.

As we saw last week, the author uses faith and obedience (or, unbelief and disobedience) interchangeably (He 3:18, 19; He 4:2, He 4:6, He 4:11). It is not that we are saved by works, but rather that true saving faith always results in a life of obedience to God. Again, I’m not talking about sinless perfection. No one lives perfectly this side of heaven. But a true believer strives against sin (He 12:4-note). Instead of being a slave of sin, a believer is a slave of righteousness out of obedience from the heart (Ro 6:17, 18-note). A person who is not growing in obedience to God’s Word should question whether his faith is genuine saving faith, or just cultural religion.

5. Saving faith rests completely on the work of Jesus Christ.

If we are depending on anything in ourselves to get into heaven, we have not entered God’s rest (He 4:10-note). It is possible even to depend wrongly on your faith, thinking that your faith gets you into heaven. To do this is to turn faith into a work! It becomes the thing you are trusting for eternal life. Don’t trust in your faith; trust in Christ. If salvation were based on my faith, then it would be due to something in me, and not according to grace (Ro 11:6-note). God saves us by His grace, based on the merit of Jesus Christ. Faith simply looks to Christ and relies on Him alone.

6. Saving faith is effortless in one sense, but requires diligent perseverance in another sense.

There is a sense of irony in the exhortation (He 4:11-note), “Let us be diligent to enter that rest.” While salvation is a gift that we passively receive, there is also an active responsibility on our part to lay hold of it. We must rest from our works (He 4:10-note), but be diligent to enter God’s true rest (He 4:11). As I said last week, you can cruise into hell without any effort. Just go with the flow of the world, the flesh, and the devil, and you’ll get there. But getting into heaven requires diligence and watchfulness. Jesus said,

“Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able” (Lk 13:24).

Be diligent in seeking God’s rest through His Word, so that you do not come short of it.

7. Saving faith results in great confidence in God in present trials and great hope in God for future eternal joy.

The rest spoken of here is both a present reality and a future hope. The present reality is, as Paul said, “having been justified by faith, we have peace with God through our Lord Jesus Christ” (Ro 5:1-note). It also includes, as he goes on to say, that “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Ro 5:3-note, Ro 5:4, 5-note). The future hope is the promise of being with the Lord forever in glory, when “He will wipe away every tear from [our] eyes; and there will no longer be any mourning, or crying, or pain” (Re 21:4-note).

Conclusion

I hope that this message has disturbed the comfortable and comforted the disturbed. If you came in feeling comfortable in your standing before God because you are associated with this church, or because you serve in some way in the church, or be-cause of anything you do, I hope you are now disturbed because you see that your standing with God is on shaky ground. To base your hope for heaven on any outward religion is to have false hope.

On the other hand, if you came in feeling disturbed because you were despairing of your propensity toward sin, and you knew that if salvation depends on your performance, you will never qualify, I hope that you are comforted with the good news that you can enter God’s eternal rest through faith in Christ alone. Fear the unbelief of cultural Christianity! Trust in the Savior who gives true rest to His people!

Discussion Questions

Do you agree with the interpretation offered? Why/why not?

Do doubts mean that our faith is not genuine? How can we know if our faith is genuine?

What are some marks of cultural religion versus true faith?

How can fear (He 4:1) abide with true faith? See Luke 12:5; Ro 11:20-note; Phil. 2:13-note.