Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb4.rwp

Text File | 1993-03-13 | 14KB | 237 lines

4:1 {Let us fear therefore} (\phobêthômen oun\). First aorist
passive volitive subjunctive of \phobeomai\, to be afraid. There
is no break in the argument on #Ps 95|. This is a poor chapter
division. The Israelites perished because of disbelief. We today
face a real peril. {Lest haply} (\mê pote\) Here with the present
subjunctive (\dokei\), but future indicative in #3:12|, after the
verb of fearing. For the optative see #2Ti 2:25|. {A promise
being left} (\kataleipomenês epaggelias\). Genitive absolute of
the present passive participle of \kataleipô\, to leave behind.
God's promise still holds good for us in spite of the failure of
the Israelites. {Should seem to have come short of it} (\dokei
husterêkenai\). Perfect active infinitive of \hustereô\, old verb
from \husteros\ (comparative of root \ud\ like our out, outer,
outermost), to be too late, to fail to reach the goal as here,
common in the N.T. (#11:37; 12:15|).

4:2 {For indeed we have had good tidings preached unto us} (\kai
gar esmen euêggelismenoi esmen\). Periphrastic perfect passive
indicative of \euaggelizô\ (from \euaggelion\, good news, glad
tidings) to bring good news, used here in its original sense as
in verse #6| of the Israelites (\euaggelisthentes\ first aorist
passive participle). {Even as also they} (\kathaper kakeinoi\).
See verse #6|. We have the promise of rest as the Israelites had.
The parallel holds as to the promise, the privilege, the penalty.
{The word of hearing} (\ho logos tês akoês\). As in #1Th 2:13|.
Genitive \akoês\ describing \logos\, the word marked by hearing
(the word heard). {Because they were not united by faith with
them that heard} (\mê sunkekerasmenous têi pistei tois
akousasin\). \Mê\, the usual negative of the participle. A very
difficult phrase. The text is uncertain whether the participle
(perfect passive of \sunkerannumi\, old verb to mix together)
ends in \-os\ agreeing with \logos\ or \-ous\ agreeing with
\ekeinous\ (them). Taking it in \-ous\ the translation is
correct. \Pistei\ is in the instrumental case and \tois
akousasin\ in the associative instrumental after \sun\.

4:3 {Do enter} (\eiserchometha\). Emphatic futuristic present
middle indicative of \eiserchomai\. We are sure to enter in, we
who believe. {He hath said} (\eirêken\). Perfect active
indicative for the permanent value of God's word as in #1:13;
4:4; 10:9,13; 13:5; Ac 13:34|. God has spoken. That is enough for
us. So he quotes again what he has in verse #11| from #Ps 95|.
{Although the works were finished} (\kaitoi tôn ergôn
genêthentôn\). Genitive absolute with concessive use of the
participle. Old particle, in N.T. only here and #Ac 14:17| (with
verb). {From the foundation of the world} (\apo katabolês
kosmou\). \Katabolê\, late word from \kataballô\, usually laying
the foundation of a house in the literal sense. In the N.T.
usually with \apo\ (#Mt 25:44|) or \pro\ (#Joh 17:24|) about the
foundation of the world.

4:4 {Somewhere on this wise} (\pou houtôs\). See #2:6| for \pou
tis\ for a like indefinite allusion to an Old Testament
quotation. Here it is #Ge 2:2| (cf. #Ex 20:11; 31:17|). Moffatt
notes that Philo quotes #Ge 2:2| with the same "literary
mannerism." {Rested} (\katepausen\). First aorist active
indicative of \katapauô\, intransitive here, but transitive in
verse #8|. It is not, of course, absolute rest from all creative
activity as Jesus shows in #Joh 5:17|. But the seventh day of
God's rest was still going on (clearly not a twenty-four hour
day).

4:5 {And in this place again} (\kai en toutôi palin\). The
passage already quoted in verse #3; 3:11|.

4:6 {It remaineth} (\apoleipetai\). Present passive indicative of
\apoleipô\, old verb to leave behind, to remain over. So again in
#4:9; 10:26|. Here the infinitive clause (\tinas eiselthein eis
autên\) is the subject of \apoleipetai\. This left-over promise
is not repeated, though not utilized by the Israelites under
Moses nor in the highest sense by Joshua and David. {Failed to
enter in} (\ouk eisêlthon\). "Did not enter in" (second aorist
active indicative of \eiserchomai\). It is a rabbinical argument
all along here, but the author is writing to Jews.

4:7 {He again defineth a certain day} (\palin tina horizei
hêmeran\). Present active indicative of \horizô\, old verb to set
a limit (\horos\, horizon) as in #Ac 17:26; Ro 1:4|. {In David}
(\en Daueid\). Attributing the Psalm to David or in the Psalter
at any rate. {Hath been before said} (\proeirêtai\). Perfect
passive indicative referring to the quotation in #3:7,15|. {After
so long a time} (\meta tosouton chronon\). The time between
Joshua and David.

4:8 {Joshua} (\Iêsous\). The Greek form is Jesus. Condition of
the second class (determined as unfulfilled) with \ei\ and aorist
indicative in the condition and \an\ with the imperfect in the
conclusion. {He would not have spoken} (\ouk elalei\). Wrong
translation, "he would not speak" (be speaking), in the passage
in David. Imperfect tense, not aorist.

4:9 {A sabbath rest} (\sabbatismos\). Late word from \sabbatizô\
(#Ex 16:30|) to keep the Sabbath, apparently coined by the author
(a doubtful passage in Plutarch). Here it is parallel with
\katapausis\ (cf. #Re 14:13|). {For the people of God} (\tôi laôi
tou theou\). Dative case of blessed personal interest to the true
Israel (#Ga 6:16|).

4:10 {As God did from his} (\hôsper apo tôn idiôn ho theos\). It
is not cessation of work, but rather of the weariness and pain in
toil. The writer pictures salvation as God's rest which man is to
share and God will have perfect satisfaction when man is in
harmony with him (Dods).

4:11 {Let us therefore give diligence} (\spoudasômen oun\).
Volitive subjunctive aorist of \spoudazô\, old verb to hasten
(#2Ti 4:9|), to be eager and alert (#1Th 2:17|). The exhortation
has a warning like that in #4:1|. {That no man fall} (\hina mê
pesêi\). Negative purpose with \hina mê\ and the second aorist
active subjunctive of \piptô\, to fall. {After the same example
of disobedience} (\en tôi autôi hupodeigmati tês apeitheias\).
The unbelief is like that seen in the Israelites (#3:12,18;
4:2|). \Hupodeigma\ is a late word from \hupodeiknumi\ (#Mt 3:7|)
and means a copy (#Joh 13:15; Jas 5:10|). The Israelites set a
terrible example and it is so easy to copy the bad examples.

4:12 {The word of God} (\ho logos tou theou\). That just quoted
about the promise of rest and God's rest, but true of any real
word of God. {Living} (\zôn\). Cf. the Living God (#3:12|). In
Philo and the Book of Wisdom the Logos of God is personified, but
still more in #Joh 1:1-18| where Jesus is pictured as the Logos
on a par with God. "Our author is using Philonic language rather
than Philonic ideas" (Moffatt). See #Joh 6:63|: "The words which
I have spoken are spirit and are life." {Active} (\energês\).
Energetic, powerful (#Joh 1:12; Php 3:21; Col 1:29|). {Sharper}
(\tomôteros\). Comparative of \tomos\, cutting (from \temnô\, to
cut), late adjective, here only in the N.T. {Than} (\huper\).
Often so after a comparative (#Lu 16:8; 2Co 12:13|). {Two-edged}
(\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a
river (Polybius), branching ways (Sophocles), applied to sword
(\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\).
Present middle participle of \diikneomai\, old verb to go
through, here only in N.T. {Even to the dividing} (\achri
merismou\). Old word from \merizô\ (\meros\, part), to partition.
{Of soul and spirit} (\psuchês kai pneumatos\). As in #1Th 5:23;
1Co 15:45|, but not an argument for trichotomy. Psychology is
constantly changing its terminology. {Of both joints and marrow}
(\harmôn te kai muelôn\). From \arô\, to join, comes \harmos\,
old word, here only in the N.T. \Muelos\ (from \muô\, to shut),
old word, here only in N.T. This surgeon goes into and through
the joints and marrow, not cleaving between them. {Quick to
discern} (\kritikos\). Verbal adjective in \-ikos\, from \krinô\,
skilled in judging, as the surgeon has to be and able to decide
on the instant what to do. So God's word like his eye sees the
secret lurking doubt and unbelief "of the thoughts and intents of
the heart" (\enthumêseôn kai ennoiôn kardias\). The surgeon
carries a bright and powerful light for every dark crevice and a
sharp knife for the removal of all the pus revealed by the light.
It is a powerful picture here drawn.

4:13 {That is not manifest} (\aphanês\). Old adjective (\a\
privative and \phainô\, to show), here only in the N.T. God's
microscope can lay bare the smallest microbe of doubt and sin.
{Naked} (\gumna\). Both soul and body are naked to the eye of
God. {Laid open} (\tetrachêlismena\). Perfect passive participle
of \trachêlizô\, late verb to bend back the neck (\trachêlos\,
#Mt 18:6|) as the surgeon does for operating, here only in N.T.
See #Ro 16:4| for the peril of risking one's neck (\trachêlon
hupotithenai\). God's eyes see all the facts in our inmost
hearts. There are no mental reservations from God. {With whom we
have to do} (\pros hon hêmin ho logos\). "With whom the matter or
account for us is." There is a slight play here on \logos\ of
verse #12|. Surely every servant of Christ today needs to gaze
into this revealing mirror and be honest with himself and God.

4:14 {A great high priest} (\archierea megan\). The author now
takes up the main argument of the Epistle, already alluded to in
#1:3; 2:17f.; 3:1|, the priestly work of Jesus as superior to
that of the Levitical line (#4:14-12:3|). Jesus is superior to
the prophets (#1:1-3|), to angels (#1:4-2:18|), to Moses
(#3:1-4:13|), he has already shown. Here he only terms Jesus
"great" as high priest (a frequent adjective with high priest in
Philo) but the superiority comes out as he proceeds. {Who hath
passed through the heavens} (\dielêluthota tous ouranous\).
Perfect active participle of \dierchomai\, state of completion.
Jesus has passed through the upper heavens up to the throne of
God (#1:3|) where he performs his function as our high priest.
This idea will be developed later (#6:19f.; 7:26-28;
9:11f.,24f.|). {Jesus the Son of God} (\Iêsoun ton huion tou
theou\). The human name linked with his deity, clinching the
argument already made (#1:1-4:13|). {Let us hold fast our
confession} (\kratômen tês homologias\). Present active volitive
subjunctive of \krateô\, old verb (from \kratos\, power), with
genitive to cling to tenaciously as here and #6:18| and also with
the accusative (#2Th 2:15; Col 2:19|). "Let us keep on holding
fast." This keynote runs all through the Epistle, the exhortation
to the Jewish Christians to hold on to the confession (#3:1|) of
Christ already made. Before making the five points of Christ's
superior priestly work (better priest than Aaron, #5:1-7:25|;
under a better covenant, #8:1-13|; in a better sanctuary,
#9:1-12|; offering a better sacrifice, #9:13-10:18|; based on
better promises, #10:19-12:3|), the author gives a double
exhortation (#4:14-16|) like that in #2:1-4| to hold fast to the
high priest (#14f.|) and to make use of him (#16|).

4:15 {That cannot be touched with the feeling} (\mê dunamenon
sunpathêsai\). "Not able to sympathize with." First aorist
passive infinitive of \sunpatheô\, late compound verb from the
late adjective \sunpathos\ (#Ro 12:15|), both from \sunpaschô\,
to suffer with (#1Co 12:26; Ro 8:17|), occurring in Aristotle and
Plutarch, in N.T. only in Hebrews (here and #10:34|). {One that
hath been tempted} (\pepeirasmenon\). Perfect passive participle
of \peirazô\, as already shown in #2:17f|. {Without sin} (\chôris
hamartias\). This is the outstanding difference that must never
be overlooked in considering the actual humanity of Jesus. He did
not yield to sin. But more than this is true. There was no latent
sin in Jesus to be stirred by temptation and no habits of sin to
be overcome. But he did have "weaknesses" (\astheneiai\) common
to our human nature (hunger, thirst, weariness, etc.). Satan used
his strongest weapons against Jesus, did it repeatedly, and
failed. Jesus remained "undefiled" (\amiantos\) in a world of sin
(#Joh 8:46|). This is our ground of hope, the sinlessness of
Jesus and his real sympathy.

4:16 {Let us therefore draw near} (\proserchômetha oun\). Present
active middle volitive subjunctive of \proserchomai\. "Let us
keep on coming to" our high priest, this sympathizing and great
high priest. Instead of deserting him, let us make daily use of
him. This verb in Hebrews means reverent approach for worship
(#7:25; 10:1,22; 11:6|). {Unto the throne of grace} (\tôi thronôi
tês charitos\). This old word (\thronos\) we have taken into
English, the seat of kings and of God and so of Christ (#1:3,8|),
but marked by grace because Jesus is there (#Mt 19:28|). Hence we
should come "with boldness" (\meta parrêsias\). Telling Jesus the
whole story of our shortcomings. {That we may receive mercy}
(\hina labômen eleos\). Purpose clause with \hina\ and second
aorist active subjunctive of \lambanô\. {And find grace} (\kai
charin heurômen\). Second aorist active subjunctive of
\heuriskô\. We are sure to gain both of these aims because Jesus
is our high priest on the throne. {To help us in time of need}
(\eis eukairon boêtheian\). \Boêtheia\ is old word (from
\boêtheô\, #2:18| which see), in N.T. only here and #Ac 27:17|.
\Eukairos\ is an old word also (\eu\, well, \kairos\,
opportunity), only here in N.T. "For well-timed help," "for help
in the nick of time," before too late.