GENEVA BIBLE 1599
The Bible of the Pilgrims who founded America and also the Bible of the Reformation.
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Hebrews 4
1 Let us fear therefore, lest at any time by forsaking the promise of entering into his rest, any of you should seem to be deprived.
2 (1) For unto us was the Gospel preached as also unto them; but the word that they heard, profited not them, because it was not (a) mixed with faith in those that heard it.
(1) By these words His voice, he sheweth that David meant
the preaching of Christ, who was then also preached, for
Moses and the Prophets respected none other.
(a) He compareth the preaching of the Gospel to drink, which
being drunk, that is to say, heard, profiteth nothing,
unless it be tempered with faith.
3 (2) For we which have believed, do enter into rest, as he said to the other, (*) 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.
(2) Lest any man should object, that those words were meant of the land of Canaan, and of Moses’ doctrine, and therefore cannot well be drawn to Christ, and to eternal life, the Apostle sheweth that there are two manner of rests spoken of in the Scriptures: the one, of the seventh day, wherein God is said to have rested from all his works, another is said to be that same, whereinto Joshua led the people; but this rest is not the last rest whereunto we are called, and that he proveth through by two reasons. For seeing that David so long time after, speaking to the people which were then placed in the land of Canaan, useth these words, Today, and threateneth them still that they shall not enter into the rest of God, which refuseth then the voice of God that sounded in their ears, we must needs say that he meant another time than the time of Moses, and another rest of the land of Canaan. And that is, that everlasting rest, wherein we begin to live to God, after that the race of this life ceaseth; as God rested the seventh day from those his works, that is to say, from making the world. Moreover, the Apostle therewithal signifieth that the way to this rest, which Moses and the land of Canaan, and all that order of the Law shadow, is opened in the Gospel only.
(*) Psalm 95:11 .
4 For he spake in a certain place of the seventh day on this wise, (*) And God did rest the seventh day from all his works.
(*) Genesis 2:2; Deuteronomy 5:14 .
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached, entered not therein for unbelief’s sake;
7 Again he appointed (♣) in David a certain day, by Today, after so long a time, saying, as it is said, (*) This day, if ye hear his voice, harden not your hearts.
(♣) That is, in the Psalms.
(*) Hebrews 3:7 .
8 For if (b) Jesus had given them rest, then would he not after this have spoken of another day.
(b) He speaketh 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.
9 There remaineth therefore a rest to the people of God.
10 (c) For he that is entered into his rest, hath also ceased from his own works, as God did from his.
(c) As God rested the seventh day, so must we rest from our works, that is, from such as proceed from our corrupt nature.
11 (3) Let us study therefore to enter into that rest, lest (d) any man fall after the same example of disobedience.
(3) He returneth to an exhortation.
(d) Lest any man become a like example of infidelity.
12 (4) For the (e) word of God is (f) lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even unto the dividing asunder of the (g) soul and the (h) spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and the intents of the heart.
(4) An amplification taken from the nature of the word of
God, the power whereof is such, that it entereth even to the
deepest and most inward and secret parts of the heart,
wounding them deadly that are stubborn, and plainly
quickening the believers.
(e) The doctrine of God which is preached both in the Law
and in the Gospel.
(f) He calleth the word of God lively by reason of the
effects it worketh in them, whom it is preached.
(g) He calleth that the soul, which hath the affections
resideth in it.
(h) By the spirit, he meaneth that noblest part which is
called the mind.
13 Neither is there any creature, which is not manifest in (i) his sight, but all things are naked and open unto his eyes, with whom we have to do.
(i) In God's sight.
14 (5) Seeing then that we have a great high Priest, which is entered into heaven, even Jesus the Son of God, let us (k) hold fast our profession.
(5) Now he entereth into the comparison of Christ's
priesthood with Aaron's, and declareth even in the very
beginning the marvelous excellency of this Priesthood,
calling him the Son of God, and placing him in the seat of
God in heaven, plainly and evidently setting him with
against Aaron's Priests, and the transitory tabernacle;
which comparisons he setteth forth afterward more at large.
(k) And let it not go out of your hands.
15 (6) For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin.
(6) Lest he might seem by this great glory of our high Priest, to stay and stop us from going unto him, he addeth straightways after, that he is notwithstanding our brother indeed, (as he proved it also before) and that he accounteth all our miseries, his own, to call us boldly to him.
16 Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need.
1 Corinthians 14:8
And also if the trumpet give an uncertain sound, who shall prepare himself to battle?
"Let not Geneva be forgotten or despised. Religious liberty owes it most respect." John Adams, the second president of the United States
