Heb 4:9, 12:14, 18, 24 | Clarke | e4.org | Verse 9. There, remaineth therefore a rest to the people of God. ] It was not, 1. The rest of the Sabbath ; it was not, 2. The rest in the promised land , for the psalmist wrote long after the days of Joshua; therefore there is another rest , a state of blessedness , for the people of God; and this is the Gospel , the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers. There are two words in this chapter which we indifferently translate rest , καταπαυσις and σαββατισμος. the first signifying a cessation from labour , so that the weary body is rested and refreshed ; the second meaning, not only a rest from labour, but a religious rest; sabbatismus , a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings , or to eternal felicity , or to both .

‏ Hebrews 4:9

Verse 9. There, remaineth therefore a rest to the people of God.] It was not, 1. The rest of the Sabbath; it was not, 2. The rest in the promised land, for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers.

There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος. the first signifying a cessation from labour, so that the weary body is rested and refreshed; the second meaning, not only a rest from labour, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.

‏ Hebrews 12:14

Verse 14. Follow peace with all men] Cultivate, as far as you possibly can, a good understanding, both with Jews and Gentiles. ειρηνηνδιωκετε, pursue peace with the same care, attention, and diligence, as beasts do their game; follow it through all places; trace it through all winding circumstances; and have it with all men, if you can with a safe conscience.

And holiness] τοναγιασμον. That state of continual sanctification, that life of purity and detachment from the world and all its lusts, without which detachment and sanctity no man shall see the Lord-shall never enjoy his presence in the world of blessedness. To see God, in the Hebrew phrase, is to enjoy him; and without holiness of heart and life this is impossible. No soul can be fit for heaven that has not suitable dispositions for the place.

‏ Hebrews 12:18

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words ψηλαφωμενωορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, Ex 19:12, 13, shows; and the apostle himself, in Heb 12:20, confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble.

These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.

‏ Hebrews 12:24

Verse 24. And to Jesus the mediator of the new covenant] The old covenant and its mediator, Moses, are passed away. See Heb 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Saviour and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.

To the blood of sprinkling] This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.

Better things than that of Abel.] God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.

Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.