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assumed to apply to Christians (4:1, 2); the present reality of the rest is then established by the record of creation (4:3-5); and by the repetition of the promise to those who had entered into Canaan (4:6, 7); for that first rest could not satisfy the divine purpose (4:8-10). The writer takes for granted throughout that whatever God in His love has ever designed for man is brought within man's reach by Christ, ‘the heir of all things,’ the fulfiller of human destiny.

4:1, 2. The fate of those who were rescued from Egypt had a direct meaning for those to whom the Epistle was addressed. The people that were delivered did not ‘enter into the rest of God,’ but perished in the wilderness. And the next generation who occupied Canaan still found the promise unaccomplished, and so it remained till the time when Christ again proclaimed it for the vital appropriation of believers by faith. Thus, in other words, under one aspect the Israelites in the wilderness and the first Christians were in the same position. Both had a message of glad tidings to make their own; and the end of the message in both cases was the same. But in the order of the Divine Providence Christians were placed in a more advantageous position (8:6 ff.) than Israel. Belief and obedience were more easily within their reach when the former discipline had done its work.

1 Let us fear, therefore, lest haply a promise being left of entering into His rest, any one of you should seem to have come short of it. 2 For indeed we have had good tidings preached to us, even as also they; but the word of the message did not profit them, because it was not incorporated by faith in them that heard.

4:1. fobhqw'men ou\n ...] Let us fear therefore , since Israel, redeemed from bondage, never entered into the rest which was prepared for them, for we have had good tidings preached to us even as they. Our position, like theirs, is one of trial. The position of privilege is the discipline of faith. To have been brought to Christ is a beginning and not an end. In such a case ‘fear’ is a motive for strenuous exertion.

The writer uses the first person (contrast ejx uJmw'n ) in sympathy with the whole Christian society.
kataleipomevnh" ...] as there is still now left (4:6) a promise (Vulg. pollicitatione ) to enter ( that one should enter )... The promise was left because no purpose of God can fall to the ground; and this was unfulfilled in the case of those to whom it was first given. Outwardly the promise was fulfilled afterwards, for the next generation did enter Canaan; but that fulfilment did not exhaust the meaning of the promise (v. 8); and so in fact the promise was repeated.

The tense of the participle ( kataleipomevnh" ) marks the present fact. There is a slight difference between kataleivpesqai and ajpoleivpesqai (vv. 6,
9).
jApoleivpesqai is used from the point of sight of those who have gone away; kataleivpesqai of that which retains its original position. mhv...dokh'/ ti" ...] lest any one should seem ... Vulg. ne existimetur aliquis ... The phrase is less stern in expression than the simple uJsterh'/ (OEcum. ajnepacqh' to;n lovgon poiw'n oujk ei\pen uJsterhvsei (- h/ ) ajlla; dokh'/ uJsterivzein ), and yet it is more comprehensive in warning. It suggests that the mere appearance or suspicion of failure, even though it may not be fully justified, for man's judgment is necessarily fallible, is a thing to be earnestly dreaded. Other renderings, ‘lest any should be shewn to...’ or ‘be judged to...,’


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