The subject of the early part of this chapter is rest—God's rest. The rest of Hebrews is not a present but a future rest. It might be supposed that the reference in verse 3, "We which have believed do enter into rest," was to a present rest; but this is not so, for it is there a question rather of the character or kind of persons who enter in, than any question of time—that is believers are those who enter. We may find three rests in Scripture:—(1) Rest of conscience about our sins; so the Lord Jesus says, "Come unto Me...and I will give you rest." (2) Rest of heart about our circumstances and trials. This the Savior perfectly exemplified, for He took up the yoke of perfect obedience and submission to the Father's will; and He says to us, "Take up my yoke upon you...and ye shall find rest onto your souls." (3) The future rest—God will rest in His love. This will be fulfilled in the millennial day, and fully in the eternal state.
The great point where failure came in with Israel was lack of faith. This is why the word preached did not profit them; it was not mixed with faith in those who heard it: they did not enter in because of unbelief. And indeed faith in active exercise is what we all sadly need; implicit faith in God, faith that counts on Him, and perseveres as those who did so.
God rested in creation, when His works were finished. But soon sin came in and marred everything. Neither Joshua nor David gave the people rest, else David would not have spoken of another day. We have not entered into rest yet, for he who has done so has ceased from his works, as God did from His own. The argument of the passage is very simple, namely, when you are resting you have ceased from work. There remains, then, a sabbath-keeping for the people of God. The last four words, "the people of God," are wide enough to take in those who will enjoy the millennial rest and the eternal rest also. He exhorts them to use diligence to enter in; to persevere in the path of faith right on to the end.
The chapter closes with three things which demand our earnest consideration. These are—the Word of God, the priesthood of Christ, and the throne of grace. The Word of God detects what would hinder us in running the race set before us. It has, indeed, many of the attributes of Christ Himself, the living Word. It penetrates beneath the surface and divides between soul and spirit—so keen is its edge. But all this searching and trying is just what we ought to desire, and what we do desire when there is truth in the inward parts. The word can detect not merely the outward acts, but the very inmost thoughts and intents of the heart—those hidden springs that govern the man. Are any cast down or discouraged at the thought of this all-searching word? How blessedly the priesthood comes in to sustain and encourage! For we have not an High Priest unable to sympathize with our infirmities, but One who was tried in all points as we are, sin apart. The title given to the Lord in this connection, "Jesus, the Son of God," is very precious. Being truly and perfectly man, He can sympathize as One who has a truly human heart, and being God He is able to adequately undertake our cause where He is, having passed through the heavens into the presence of God. And, lastly, the throne is a throne, not of judgment, but of grace. We are encouraged therefore to come boldly to God Himself—to His throne—so as to obtain the mercy and grace we so much need while down here.