Commentary on Hebrews and the Catholic Epistles John Calvin (continued)
CHAPTER 4
rest cannot be attained in this life, yet we ought ever to strive for it. 72 Thus believers enter it but on this condition, --- that by running they may continually go forward.
But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is the end of the Law.
Heb 4:11-13
Hebrews Chapter 4:11-13
11. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
11. Studeamus ergo ingredi illam requiem, nequis eodem cadat incredulitatis exemplo.
12. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
12. Vivus enim sermo Dei et efficax, et penetrantior quovis gladio utrinque scindente, et pertingens usque ad divisionem animae et spiritus, compagumque et medullaarum, et discretor cogitationum et intentionum cordis.
13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
13. Nec ulla est creatura quae non appareat coram ipso, imo omnia nuda et resupina in oculis ejus com quo nobis est ratio.
Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to selfdenial. And as he compares entering into rest to a straight course, he sets falling in opposition to it, and thus he continues the metaphor in both clauses, at the same time he alludes to the history given by Moses of those who fell in the wilderness, because they were rebellious against God. (Numbers 26:65.) Hence he says, after the same example, signifying as though the punishment for unbelief and 72Many, like Calvin, have made remarks of this kind, but they are out of place here; for the rest here mentioned is clearly the rest in heaven. — Ed.