{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/heb004.htm","path":"bib/cmt/vws/heb004.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/heb004.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nBeing left (\u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03b9\u03c0\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2)\nStill remaining: not being neglected. It is not a reason for fearing that is given, but a circumstance connected with the thing to be avoided. As there is now left a promise, let us fear. Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject turns - that God's original promise of rest remains unchanged, and still holds good. Such being the case, he who doubts the promise itself, or thinks that it is too late for him to enjoy its fulfillment, runs a risk.\nShould seem to come short (\u03b4\u03bf\u03ba\u1fc7 \u1f51\u03c3\u03c4\u03b5\u03c1\u03b7\u03ba\u03ad\u03bd\u03b1\u03b9)\nAccording to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the rest; the perfect tense (\u1f51\u03c3\u03c4\u03b5\u03c1\u03b7\u03ba\u03ad\u03bd\u03b1\u03b9) placing the reader at the parousia, when judgment will be pronounced. This is forced, tame, and irrelevant to the previous discussion. Rend. lest any one of you think he has come too late for it. This accords with the previous admonitions against unbelief. For one to think that he has come too late to inherit the promise is to disbelieve an immutable promise of God. Hence the writer may well say, \"Since this promise remains, let us fear to distrust it.\" \u1f59\u03c3\u03c4\u03b5\u03c1\u03b5\u1fd6\u03bd is to be behind; to come late; to come short; hence, to suffer need, as Phi 4:12; of material deficiency, Luk 15:14; Joh 2:3; of moral and spiritual shortcoming, Rom 3:23; Co1 8:8; Heb 12:15.\nFor unto us was the gospel preached (\u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u1f10\u03c3\u03bc\u03b5\u03bd \u03b5\u1f50\u03b7\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9)\nLit. we have had good tidings proclaimed to us. The translation of the A.V. is unfortunate, since it conveys the technical and conventional idea of preaching the gospel, which is entirely out of place here. The reference is to the special announcement of the rest of God; the glad tidings that God has provided a rest for his people. This announcement was made to the fathers, and signified to them the promise of the rest in Canaan. It has been proclaimed to us, and to us is the announcement of the heavenly rest. The emphasis is on the entire statement, \"we have had the good tidings proclaimed to us,\" rather than on we as contrasted with they.\nThe word preached (\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03ba\u03bf\u1fc6\u03c2)\nLit. the word of the message. See on Th1 2:13.\nNot being mixed with faith in them that heard it (\u03bc\u1f74 \u03c3\u03c5\u03bd\u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c4\u1fc7 \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c3\u03b9\u03bd)\nRend. because not incorporated by faith in them that heard. A body of obedient hearers with whom the erring Israelites were not incorporated would be an idea foreign to the discussion. Moreover, in Heb 3:16, the writer has declared that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise.\nFor we which have believed do enter into rest (\u03b5\u1f30\u03c3\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1 \u03b3\u1f70\u03c1 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03bd \u03bf\u1f31 \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2)\nI say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. \u1f18\u03b9\u03c3\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1 categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers.\nAs he said (\u03ba\u03b1\u03b8\u1f7c\u03c2 \u03b5\u1f34\u03c1\u03b7\u03ba\u03b5\u03bd)\nWe enter in accordance with the saying which follows.\nAs I have sworn - if they shall enter\nThe statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.\nAlthough the works were finished (\u03ba\u03b1\u03af\u03c4\u03bf\u03b9 \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u03b3\u03b5\u03bd\u03b7\u03b8\u03ad\u03bd\u03c4\u03c9\u03bd)\nThis is an awkward and indirect way of saying, \"these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered.\" The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis.\nWhat was implied in the preceding verse is now stated.\nDid rest from all his works (\u03ba\u03b1\u03c4\u03ad\u03c0\u03b1\u03c5\u03c3\u03b5\u03bd - \u1f00\u03c0\u1f78 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nThe verb only in Hebrews and Act 14:18. Works, plural, following lxx. The Hebrew has work.\nIn this place (\u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3)\nThe passage already cited, Heb 4:3. It is cited again to show that the rest was not entered into.\nThe rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.\nIt remaineth that some must enter therein (\u1f00\u03c0\u03bf\u03bb\u03b5\u03af\u03c0\u03b5\u03c4\u03b1\u03b9 \u03c4\u03b9\u03bd\u1f70\u03c2 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u03ae\u03bd)\n\u1f08\u03c0\u03bf\u03bb\u03b5\u03af\u03c0\u03b5\u03c4\u03b1\u03b9 \"remains over from past times.\" The promise has not been appropriated. It must be appropriated in accordance with God's provision. The rest was not provided for nothing. God's provision of a rest implies and involves that some enter into it. But the appropriation is yet in the future. It remains that some enter in.\nThey to whom it was first preached (\u03bf\u1f31 \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2)\nLit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on Heb 4:2. The Israelites under Moses and Joshua are meant.\nBecause of unbelief (\u03b4\u03b9' \u1f00\u03c0\u03b5\u03af\u03b8\u03b5\u03b9\u03b1\u03bd)\nRend. for unbelief, disobedience. Comp. Heb 3:18. \u1f08\u03c0\u03b5\u03af\u03b8\u03b5\u03b9\u03b1 disobedience is the active manifestation of \u1f00\u03c0\u03b9\u03c3\u03c4\u03af\u03b1 unbelief.\nAgain he limiteth a certain day (\u03c0\u03ac\u03bb\u03b9\u03bd \u03c4\u03b9\u03bd\u1f70 \u1f41\u03c1\u03af\u03b6\u03b5\u03b9 \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd)\nFor limiteth rend. defineth. For the verb see on declared, Rom 1:4. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today.\nIn David\nThe date of the composition of Psa 95:1-11 is uncertain. In lxx (94) it is called a Psalm of David. In the words in David the writer may adopt the lxx title, or may mean simply in the Psalms. In the Hebrew the Psalm has no inscription.\nAfter so long a time (\u03bc\u03b5\u03c4\u1f70 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03bd \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd)\nThe time between Joshua and David. After this long interval he renews the promise in the Psalm.\nAs it is said (\u03ba\u03b1\u03b8\u1ff6\u03c2 \u03c0\u03c1\u03bf\u03b5\u03af\u03c1\u03b7\u03c4\u03b1\u03b9)\nRend. as it hath been before said; referring to the citations, Heb 3:7, Heb 3:8, Heb 3:15.\nBut it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest.\nJesus (\u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2)\nRend. Joshua, and see on Mat 1:21.\nAfter this (\u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1)\nAfter the entrance into Canaan under Joshua.\nThere remaineth therefore a rest (\u1f04\u03c1\u03b1 \u1f00\u03c0\u03bf\u03bb\u03b5\u03af\u03c0\u03b5\u03c4\u03b1\u03b9 \u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03b9\u03c3\u03bc\u1f78\u03c2)\nRemaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated: but it still remaineth. This statement is justified by the new word for \"rest\" which enters at this point, \u03c3\u03b1\u03b2\u03b2\u03b1\u03c4\u03b9\u03c3\u03bc\u1f78\u03c2 instead of \u03ba\u03b1\u03c4\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03c2, N.T.o , olxx, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest - the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass.\nFor the people of God (\u03c4\u1ff7 \u03bb\u03b1\u1ff7 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6)\nFor the phrase see Rom 9:25; Rom 11:1; Pe1 2:10. and comp. Israel of God, Gal 6:16. The true Israel, who inherit the promise by faith in Christ.\nOnly in such a Sabbath-rest is found the counterpart of God's rest on the seventh day.\nFor he that is entered into his rest (\u1f41 \u03b3\u1f70\u03c1 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f7c\u03bd \u03b5\u1f31\u03c2 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nWhoever has once entered. His, God's. The aorist marks the completeness of the appropriation - once and for all.\nHe also hath ceased from his own works (\u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u03c2 \u03ba\u03b1\u03c4\u03ad\u03c0\u03b1\u03c5\u03c3\u03b5\u03bd \u1f00\u03c0\u1f78 \u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nOmit own. The statement is a general proposition: any one who has entered into God's rest has ceased from his works.\nAs God did from his (\u1f64\u03c3\u03c0\u03b5\u03c1 \u1f00\u03c0\u1f78 \u03c4\u1ff6\u03bd \u1f30\u03b4\u03af\u03c9\u03bd \u1f41 \u03b8\u03b5\u03cc\u03c2)\nRend. as God (did) from his own. \u1f38\u03b4\u03af\u03c9\u03bd own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mar 2:27; Joh 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Rev 14:13; Rev 21:4; Luk 11:7; Luk 18:5; Gal 6:17.\nThis promise of rest carries with it a special responsibility for the people of God.\nLet us labor therefore (\u03c3\u03c0\u03bf\u03c5\u03b4\u03ac\u03c3\u03c9\u03bc\u03b5\u03bd \u03bf\u1f56\u03bd)\nFor the verb, see on Eph 4:3. Give diligence, not hasten, which is the primary meaning.\nThat rest (\u1f10\u03ba\u03b5\u03af\u03bd\u03b7\u03bd \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03bd)\nThe Sabbath-rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith.\nLest any man fall after the same example of unbelief (\u1f35\u03bd\u03b1 \u03bc\u1f74 \u1f10\u03bd \u03c4\u1ff7 \u03b1\u1f50\u03c4\u1ff7 \u03c4\u03b9\u03c2 \u1f51\u03c0\u03bf\u03b4\u03b5\u03af\u03b3\u03bc\u03b1\u03c4\u03b9 \u03c0\u03ad\u03c3\u1fc3 \u03c4\u1fc6\u03c2 \u1f00\u03c0\u03b5\u03b9\u03b8\u03b5\u03af\u03b1\u03c2)\n\u03a0\u03ad\u03c3\u1fc3 fall is to be taken absolutely; not, fall into the same example. \u03a5\u0313\u03c0\u03cc\u03b4\u03b5\u03b9\u03b3\u03bc\u03b1 example, mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Heb 8:5; Heb 9:23. Thus Christ's washing of the disciples' feet (Joh 13:15) was a typical suggestion of the whole field and duty of ministry. See on Pe1 2:6. It is not easy to give the exact force of \u1f10\u03bd in. Strictly speaking, the \"example of disobedience\" is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 2 Macc. 4:30; Co1 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell.\nThe exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.\nThe word of God (\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6)\nThat which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of \u03bb\u03cc\u03b3\u03bf\u03c2 with reference to Christ, not even in the description of his relation to God in Heb 1:1-14, where, if anywhere, it might have been expected. In Heb 6:5 and Heb 11:3 we find \u1fe5\u1fc6\u03bc\u03b1. Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, \u1f10\u03bd\u03b5\u03c1\u03b3\u1f74\u03c2, \u03c4\u03bf\u03bc\u03ce\u03c4\u03b5\u03c1\u03bf\u03c2, \u03ba\u03c1\u03b9\u03c4\u03b9\u03ba\u1f78\u03c2, would hardly be applied to the Logos, and in Heb 4:14 he is styled Jesus the Son of God.\nQuick and powerful (\u03b6\u1ff6\u03bd \u03ba\u03b1\u1f76 \u1f10\u03bd\u03b5\u03c1\u03b3\u1f74\u03c2)\nNote the emphatic position of \u03b6\u1ff6\u03bd living. Living is the word of God, since it is the word of \"the living God\" (Heb 3:12). Living in its essence. For \u1f10\u03bd\u03b5\u03c1\u03b3\u1f74\u03c2 active, energizing, and kindred words, see on Joh 1:12; see on Phi 3:21; see on Col 1:29; see on Plm 1:6. Manifesting itself actively in the world and in men's hearts. Comp. Pe1 1:23.\nSharper than any two-edged sword (\u03c4\u03bf\u03bc\u03ce\u03c4\u03b5\u03c1\u03bf\u03c2 \u1f51\u03c0\u1f72\u03c1 \u03c0\u1fb6\u03c3\u03b1\u03bd \u03bc\u03ac\u03c7\u03b1\u03b9\u03c1\u03b1\u03bd \u03b4\u03af\u03c3\u03c4\u03bf\u03bc\u03bf\u03bd)\n\u03a4\u03bf\u03bc\u03ce\u03c4\u03b5\u03c1\u03bf\u03c2 sharper from \u03c4\u03ad\u03bc\u03bd\u03b5\u03b9\u03bd to cut, N.T.o. olxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psa 57:4; Psa 59:7; Psa 64:3; Eph 6:17. Philo calls his Logos \u1f41 \u03c4\u03bf\u03bc\u03b5\u03cd\u03c2 the cutter, as cutting chaos into distinct things, and so creating a kosmos. \u1f59\u03c0\u1f72\u03c1 than, is literally, above. \u03a0\u1fb6\u03c3\u03b1\u03bd any, is every. \u0394\u03af\u03c3\u03bc\u03bf\u03c4\u03bf\u03bd only here and Rev 1:16; Rev 2:12, lit. two-mouthed. In lxx always of a sword. See Jdg 3:16; Psa 149:6; Pro 5:4; Sir. 21:3. In Class. of a cave with a twofold mouth (Soph. Philoct. 16); of double-branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. xxxiv. 10, 5). \u03a3\u03c4\u03cc\u03bc\u03b1 mouth, of the edge of a sword, Luk 21:24; Heb 11:34. Often in lxx, as Gen 34:26; Jos 10:28, Jos 10:33, Jos 10:35, Jos 10:37, Jos 10:39; Jdg 1:8. So occasionally in Class., as Homer, Il. xv. 389. \u039a\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03b5\u03b9\u03bd or \u03ba\u03b1\u03c4\u03ad\u03c3\u03b8\u03b5\u03b9\u03bd to devour is used of the sword, Deu 32:42; Sa2 2:26; Isa 31:8; Jer 2:30, etc. \u039c\u03ac\u03c7\u03b1\u03b9\u03c1\u03b1 sword, in Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, \u03be\u03af\u03c6\u03bf\u03c2 (not in N.T. but occasionally in lxx). \u1fec\u03bf\u03bc\u03c6\u03b1\u03af\u03b1, Luk 2:35 (see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, Sa1 17:51\nPiercing (\u03b4\u03b9\u0390\u03ba\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2)\nLit. coming through. N.T.o.\nEven to the dividing asunder of soul and spirit and of the joints and marrow (\u1f04\u03c1\u03c7\u03b9 \u03bc\u03b5\u03c1\u03b9\u03c3\u03bc\u03bf\u1fe6 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f01\u03c1\u03bc\u1ff6\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bc\u03c5\u03b5\u03bb\u1ff6\u03bd)\n\u039c\u03b5\u03c1\u03b9\u03c3\u03bc\u1f78\u03c2 dividing, only here and Heb 2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. \u039c\u03b5\u03c1\u03b9\u03c3\u03bc\u1f78\u03c2 is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow (\u1f01\u03c1\u03bc\u1ff6\u03bd, \u03bc\u03c5\u03b5\u03bb\u1ff6\u03bd, N.T.o ) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, \"to form moderate friendships, and not \u03c0\u03c1\u1f78\u03c2 \u1f04\u03c1\u03ba\u03bf\u03bd \u03bc\u03c5\u03b5\u03bb\u1f78\u03bd \u03c8\u03c5\u03c7\u1fc6\u03c2 to the deep marrow of the soul.\" The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.\nA discerner (\u03ba\u03c1\u03b9\u03c4\u03b9\u03ba\u1f78\u03c2)\nN.T.o. olxx. The word carries on the thought of dividing. From \u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03bd to divide or separate, which runs into the sense of judge, the usual meaning in N.T., judgment involving the sifting out and analysis of evidence. In \u03ba\u03c1\u03b9\u03c4\u03b9\u03ba\u1f78\u03c2 the ideas of discrimination and judgment are blended. Vulg. discretor.\nOf the thoughts and intents of the heart (\u1f10\u03bd\u03b8\u03c5\u03bc\u03ae\u03c3\u03b5\u03c9\u03bd \u03ba\u03b1\u1f76 \u1f10\u03bd\u03bd\u03bf\u03b9\u1ff6\u03bd \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2)\nThe A.V. is loose and inaccurate. \u1f18\u03bd\u03b8\u03cd\u03bc\u03b7\u03c3\u03b9\u03c2 rare in N.T. See Mat 9:4; Act 17:29. Comp. \u1f10\u03bd\u03b8\u03c5\u03bc\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9, Mat 1:20; Mat 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. \u1f1c\u03bd\u03bd\u03bf\u03b9\u03b1 only here and Pe1 4:1. It is the definite conception which follows \u1f10\u03bd\u03b8\u03cd\u03bc\u03b7\u03c3\u03b9\u03c2 Rend. conceptions.\nFrom the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Heb 4:11.\nCreature (\u03ba\u03c4\u03af\u03c3\u03b9\u03c2)\nSee on Rom 8:19; see on Co2 5:17; see on Col 1:15. Here in the sense of thing created.\nOpened (\u03c4\u03b5\u03c4\u03c1\u03b1\u03c7\u03b7\u03bb\u03b9\u03c3\u03bc\u03ad\u03bd\u03b1)\nN.T.o. olxx. Only later Greek. Evidently connected with \u03c4\u03c1\u03ac\u03c7\u03b7\u03bb\u03bf\u03c2 neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor's neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is familiar to all classical students. See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim's throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword.\nWith whom we have to do (\u03c0\u03c1\u1f78\u03c2 \u1f43\u03bd \u1f21\u03bc\u1fd6\u03bd \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2)\nRend. with whom is our reckoning; that is to whom we have to give account.\nHeb 2:17, Heb 2:18 is now resumed. This and the following verse more naturally form the conclusion of the preceding section than the introduction to the following one.\nGreat high priest (\u03bc\u03ad\u03b3\u03b1\u03bd)\nEmphasizing Christ's priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood.\nPassed into the heavens (\u03b4\u03b9\u03b5\u03bb\u03b7\u03bb\u03c5\u03b8\u03cc\u03c4\u03b1 \u03c4\u03bf\u1f7a\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u03cd\u03c2)\nRend. \"passed through the heavens.\" Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest.\nJesus the Son of God\nThe name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Heb 4:15 concerning his sympathizing character.\nWe have not an high priest who cannot, etc.\nWhatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the Levitical priests, or from Christ's exalted dignity and purity.\nTouched with the feeling (\u03c3\u03c5\u03bd\u03c0\u03b1\u03b8\u1fc6\u03c3\u03b1\u03b9)\nOnly here and Heb 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (\u03c3\u03cd\u03bd) men.\nInfirmities (\u1f00\u03c3\u03b8\u03b5\u03bd\u03b5\u03af\u03b1\u03b9\u03c2)\nNot sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it.\nLike as we are (\u03ba\u03b1\u03b8' \u1f41\u03bc\u03bf\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1)\nLit. according to likeness. \u1f29\u03bc\u1ff6\u03bd of us or our is to be understood, or, as some, \u1f21\u03bc\u1fd6\u03bd, according to his likeness to us.\nWithout sin (\u03c7\u03c9\u03c1\u1f76\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2)\nThis, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is not meant that temptation arising from sin external to himself was not applied to him.\nCome - unto (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c1\u03c7\u03ce\u03bc\u03b5\u03b8\u03b1)\noP., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03c9\u03b3\u03ae access expresses the same idea. See Eph 2:18; Eph 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes - that Christianity is the religion of free access to God. Comp. Co2 3:12, Co2 3:13.\nUnto the throne of grace (\u03c4\u1ff7 \u03b8\u03c1\u03cc\u03bd\u1ff3 \u03c4\u1fc6\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2)\nThe phrase N.T.o. Throne of glory, Mat 19:28; Mat 25:31 : of majesty, Heb 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Rev 16:10. Throne of grace expresses grace as the gift of divine power.\nMercy - grace (\u1f14\u03bb\u03b5\u03bf\u03c2 - \u03c7\u03ac\u03c1\u03b9\u03bd)\nMercy for past sins; grace for future work, trial, and resistance to temptation.\nTo help in time of need (\u03b5\u1f30\u03c2 \u03b5\u1f54\u03ba\u03b1\u03b9\u03c1\u03bf\u03bd \u03b2\u03bf\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd)\nLit. for seasonable help, or help in good time; before it is too late; while there is still time to seek God's rest. Others, however, explain, when it is needed; or, before temptation leads to sin.","title":"Vincent's Word Studies: Hebrews: Hebrews Chapter 4","type":"page"}