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Hebrews 4:11 [study!]

American Standard Version (ASV 1901) [2]
— Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience.
King James Version (KJV 1769)
— Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
New American Standard Bible (NASB ©1995)
— Therefore let us be diligent to enter that rest, so that no one will fall, through [following] the same example of disobedience.
Webster's Revision of the KJB (WEB 1833)
— Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
Darby's Translation (DBY 1890)
— Let us therefore use diligence to enter into that rest, that no one may fall after the same example of not hearkening to the word.
Rotherham's Emphasized Bible (EBR 1902)
— Let us, therefore, give diligence to enter into that rest, lest anyone fall into the same example, of obstinacy.
Young's Literal Translation (YLT 1898)
— May we be diligent, then, to enter into that rest, that no one in the same example of the unbelief may fall,
Douay-Rheims Challoner Revision (DR 1750)
— Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.
Original King James Bible (AV 1611) [2]
— Let vs labour therefore to enter into that rest, lest any man fall after the same example of vnbeleefe.
John Etheridge Peshitta-Aramaic NT (1849)
— Let us, therefore, anxiously endeavour to enter into that rest, that we fall not after the manner of those who were not persuaded.
James Murdock Peshitta-Aramaic NT (1852)
— Let us, therefore, strive to enter into that rest; lest we fall short, after the manner of them who believed not.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Let us labour 4704
{4704} Prime
σπουδάζω
spoudazo
{spoo-dad'-zo}
From G4710; to use speed, that is, to make effort, be prompt or earnest.
z5661
<5661> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 512
therefore 3767
{3767} Prime
οὖν
oun
{oon}
Apparently a primary word; (adverbially) certainly, or (conjugationally) accordingly.
to enter 1525
{1525} Prime
εἰσέρχομαι
eiserchomai
{ice-er'-khom-ahee}
From G1519 and G2064; to enter (literally or figuratively).
z5629
<5629> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 454
into 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
that 1565
{1565} Prime
ἐκεῖνος
ekeinos
{ek-i'-nos}
From G1563; that one (or [neuter] thing); often intensified by the article prefixed.
rest, 2663
{2663} Prime
κατάπαυσις
katapausis
{kat-ap'-ow-sis}
From G2664; reposing down, that is, (by Hebraism) abode.
lest 3363
{3363} Prime
ἵνα με
hina me
{hin'-ah may}
That is, G2443 and G3361; in order (or so) that not.
any man 5100
{5100} Prime
τὶς
tis
{tis}
An enclitic indefinite pronoun; some or any person or object.
fall 4098
{4098} Prime
πίπτω
pipto
{pip'-to}
The first is a reduplicated and contracted form of the second (which occurs only as an alternate in certain tenses); probably akin to G4072 through the idea of alighting; to fall (literally of figuratively).
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
after 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
same 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
example 5262
{5262} Prime
ὑπόδειγμα
hupodeigma
{hoop-od'-igue-mah}
From G5263; an exhibit for imitation or warning (figuratively specimen, adumbration).
of unbelief. 543
{0543} Prime
ἀπείθεια
apeitheia
{ap-i'-thi-ah}
From G0545; disbelief (obstinate and rebellious).
Jamieson-Fausset-Brown Commentary

Hebrews 4:11

_ _ Let us ... therefore — Seeing such a promise is before us, which we may, like them, fall short of through unbelief.

_ _ labourGreek, “strive diligently.”

_ _ that rest — which is still future and so glorious. Or, in Alford’s translation of Hebrews 4:10, “That rest into which Christ has entered before” (Hebrews 4:14; Hebrews 6:20).

_ _ fall — with the soul, not merely the body, as the rebel Israelites fell (Hebrews 3:17).

_ _ after the same example — Alford translates, “fall into the same example.” The less prominent place of the “fall” in the Greek favors this. The sense is, “lest any fall into such disobedience (so the Greek for ‘unbelief’ means) as they gave a sample of” [Grotius]. The Jews say, “The parents are a sign (warning) to their sons.”

Matthew Henry's Commentary

Hebrews 4:11-16

_ _ In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

_ _ I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Hebrews 4:11. Observe, 1. The end proposed — rest spiritual and eternal, the rest of grace here and glory hereafter — in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecclesiastes 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. “Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains.” Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.

_ _ II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

_ _ 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

_ _ 2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Hebrews 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (John 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zn. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1 Peter 1:24, 1 Peter 1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zechariah 1:5, Zechariah 1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2 Corinthians 10:4, 2 Corinthians 10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Ephesians 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Revelation 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

_ _ 3. From the perfections of the Lord Jesus Christ, both of his person and office.

_ _ (1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Hebrews 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Revelation 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.

_ _ (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.

_ _ [1.] What kind of high priest Christ is (Hebrews 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus — a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Hebrews 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,

_ _ [2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Hebrews 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Hebrews 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons — times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2 Timothy 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.

John Wesley's Explanatory Notes

Hebrews 4:11

Lest any one should fall — Into perdition.

Geneva Bible Translation Notes

Hebrews 4:11

(3) Let us labour therefore to enter into that rest, lest (d) any man fall after the same example of unbelief.

(3) He returns to an exhortation.

(d) Lest any man become a similar example of infidelity.

Cross-Reference Topical ResearchStrong's Concordance
Let:

Hebrews 4:1 Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it.
Hebrews 6:11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
Matthew 7:13 Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:
Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
Matthew 11:28-30 Come unto me, all [ye] that labour and are heavy laden, and I will give you rest. ... For my yoke [is] easy, and my burden is light.
Luke 13:24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
Luke 16:16 The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it.
John 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
Philippians 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
2 Peter 1:10-11 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: ... For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

lest:

Hebrews 3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Hebrews 3:18-19 And to whom sware he that they should not enter into his rest, but to them that believed not? ... So we see that they could not enter in because of unbelief.

unbelief:
or, disobedience,
Acts 26:19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
Romans 11:30-32 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: ... For God hath concluded them all in unbelief, that he might have mercy upon all.
Ephesians 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Ephesians 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
Colossians 3:6 For which things' sake the wrath of God cometh on the children of disobedience:
Titus 1:16 They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
Titus 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
*Gr.
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Mt 7:13; 11:12, 28. Lk 13:24; 16:16. Jn 6:27. Ac 26:19. Ro 11:30. Ep 2:2; 5:6. Php 2:12. Col 3:6. Tit 1:16; 3:3. He 3:12, 18; 4:1; 6:11. 2P 1:10.

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