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Hebreus 4

1 Let vs feare therefore, least at any time by forsaking the promes of entring into his rest, any of you should seeme to be depriued.

2 By these words «His voice» he shows that David meant the preaching of Christ, who was then also preached, for Moses and the prophets honoured no one else.For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not beingHe compares the preaching of the gospel to drink, which being drunk, that is to say, heard, profits nothing, unless it is mixed with faith.mixed with faith in them that heard [it].

3 Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words «Today» and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

4 For he spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes.

5 And in this place againe, If they shall enter into my rest.

6 Seeing therefore it remaineth that some must enter thereinto, & they to whom it was first preached, entred not therein for vnbeliefes sake:

7 Againe he appointed in Dauid a certaine day, by To day, after so long a time, saying, as it is sayd, This day, if ye heare his voyce, harden not your hearts.

8 For ifHe speaks of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.Jesus had given them rest, then would he not afterward have spoken of another day.

9 There remaineth therefore a rest to the people of God.

10 As God rested the seventh day, so must we rest from our works, that is, from those things that proceed from our corrupt nature.For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.

11 He returns to an exhortation.Let us labour therefore to enter into that rest, lestLest any man become a similar example of infidelity.any man fall after the same example of unbelief.

12 An amplification taken from the nature of the word of God, so powerful that it enters even to the deepest and most inward and secret parts of the heart, fatally wounding the stubborn, and openly reviving the believers.For theThe doctrine of God which is preached both in the law and in the gospel.word of God [is]He calls the word of God living, because of the effect it has on those to whom it is preached.quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder ofHe calls the seat of emotions «soul».soul andBy «spirit» he means the mind.spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

13 Neither is there any creature that is not manifest inIn God's sight.his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

14 Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let usAnd let it not go out of our hands.hold fast [our] profession.

15 Lest he appear by the great glory of our High Priest, to prevent us from going to him, he adds after, that he is nonetheless our brother indeed, (as he proved before) and that he counts all our miseries as his own, to call us boldly to him.For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.

16 Let vs therefore goe boldly vnto ye throne of grace, that we may receiue mercy, and finde grace to helpe in time of neede.

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