a promise of entering into his rest remains: Guided by holy spirit, Paul reveals that God’s words through David recorded at Ps 95:11 were more than a judgment of His rebellious people; His words also conveyed a promise. The Israelites failed to enter into God’s rest. But the letter to the Hebrews does not dwell on their failures; rather, it introduces an intriguing theme: The promise to enter into his rest still “remains,” that is, it is open to Christians. (See study notes on Heb 4:3, 10.) This is the first of many times in this letter that Paul mentions “a promise” originating with God. (Some other examples are found at Heb 6:12, 17; 9:15; 10:36; 11:9.) This idea forms a reassuring theme. In ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans.

let us be on guard: Lit., “let us be in fear.” One reference work explains that “the kind of fear which is recommended here is that which leads to caution and care.”

fall short of it: The rebellious Israelites had failed to work in harmony with God’s advancing purpose. Thus, they missed out on an opportunity to enter into God’s rest. Because of their rebellious spirit, they disqualified themselves from entering the Promised Land. (See study note on Heb 3:11.) Paul urges the Hebrew Christians to avoid acting in a way that would cause them to miss out on the promised rest.

we have also had the good news declared to us: Jehovah declared good news to the Israelites after the Exodus. Among his promises, he told them that if they were obedient, they would enter into his rest in the Promised Land, enjoying a special relationship with him. In time, they would become “a kingdom of priests.” (Ex 19:5, 6; 23:20-25, 31) The nation failed to exercise faith and proved disobedient. So Jehovah eventually rejected that nation and “had the good news declared” to those who became Christ’s spirit-anointed disciples. If they exercised faith and proved obedient, they would enter into God’s rest, enjoy his favor, and become kings and priests in the heavenly Kingdom.​—1Pe 2:9; Re 5:10.

they were not united by faith with those who listened: The majority of the Israelites of Moses’ day did not benefit from the word, or the message of the good news, declared to them. The Israelites did not have faith like that of Joshua and Caleb, who were among “those who listened” to the message, that is, obeyed it. In contrast, the disobedient Israelites refused to obey Jehovah’s command to take possession of the Promised Land.​—Nu 14:1-11, 35-38.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

although his works were finished: Jehovah’s earthly creative works were finished after Eve was created. So Paul’s reasoning here might be summed up this way: God’s rest day began long ago, and ever since then, God has invited humans to enter that rest. Although many refuse, the opportunity to “enter into the rest” has remained open for those who exercise faith.

“And God rested on the seventh day from all his works”: Paul quotes from Ge 2:2, which refers to the seventh day of the creative week. In that verse, the Hebrew expression rendered “he began to rest” suggests that God’s day of rest had not come to its end. This understanding is supported by the following points: Regarding all the earlier creative days, it is stated that “there was evening and there was morning,” meaning that each successive day had ended. (Ge 1:5, 8, 13, 19, 23, 31) However, no such statement is made regarding the seventh day. In addition, at Heb 4:7, Paul applies the expression “Today,” as used at Ps 95:7, to God’s day of rest, indicating that the day was still ongoing when David penned that inspired psalm. (Ps 95:7-11; see study note on Heb 4:7.) In harmony with this reasoning, Paul shows that the seventh day was still ongoing in his time and that it was possible for Christians to enter “into God’s rest.”​—Heb 4:3, 10, 11.

did not enter in because of disobedience: In a similar statement at Heb 3:19, Paul says that the Israelites did not enter into God’s rest “because of lack of faith.” Their lack of faith in Jehovah’s promises to support and protect them led them to disobey his commands. The result of this disobedience was that those rebels did not enter the Promised Land and did not enter into God’s rest. (See study notes on Heb 3:11; 4:2.) The Bible shows that exercising faith involves obedience.​—Joh 3:16 and study note, 36; compare Jas 2:20-23.

by saying long afterward in David’s psalm: Paul quotes Ps 95:7, 8 and attributes that psalm to David. (The writer of Ps 95 is not identified in the Hebrew text, but the Greek Septuagint has a superscription that reads: “A song of praise by David.”) Those words were indeed penned “long afterward.” By David’s day, about 450 years had passed since God declared that the rebellious Israelites would not enter into his rest (Nu 14:22, 23; Heb 3:7, 11; 4:3, 5) and nearly 3,000 years had passed since the start of God’s rest day (Ge 2:2).​—See study note on Heb 4:4.

Joshua: Joshua, the son of Nun, is referred to twice in the Christian Greek Scriptures. (See study note on Ac 7:45.) In Hebrew, his name means “Jehovah Is Salvation.” (Jos 1:1, ftn.) The Greek equivalent of the name is I·e·sousʹ, which is usually translated “Jesus.” (See study note on Mt 1:21.) However, the context shows that in this case, I·e·sousʹ refers to the Joshua of the ancient nation of Israel who led God’s people into the Promised Land. Here Paul highlights that only through Jesus Christ, a leader greater than Joshua, would God’s promises be fulfilled.

have spoken of another day: Although Joshua led the Israelites into the Promised Land, that land did not become a lasting place of rest. After Joshua died, God’s people again turned rebellious. Their land was soon blighted by idolatry, war, and oppression. (Jg 2:10-15) The Israelites were again at odds with God’s purpose, so they failed to enter into his sacred rest day. However, as Paul points out under inspiration, God later spoke “of another day” of rest “in David’s psalm.” (Heb 4:7, 8) Jehovah there referred to that rest day as “today.” (Ps 95:7) He thus showed that the opportunity to enter into his rest was still open. And as Paul indicates at Heb 4:9, Christians need to seize that opportunity.​—See study note on Heb 4:3.

there remains a sabbath-rest: The Greek term here rendered “sabbath-rest” (sab·ba·ti·smosʹ) is not the one usually used for “the Sabbath.” (See, for example, Mt 12:1; 28:1 and study note; Lu 4:16) According to one reference work, it “does not refer to a ‘sabbath day’ as such.” Rather, it “stresses festivity and joy, expressed in worship and praise of God.” Another reference calls it “a special period of rest for God’s people modeled after the traditional sabbath.” So Paul is referring to a future time when the real meaning of the Sabbath would be fulfilled. As “Lord of the Sabbath,” Jesus would then provide complete rest or relief from the burdensome effects of sin and death. (Mt 12:8 and study note) Paul may have used this unique Greek word​—which is not found anywhere else in the Greek Scriptures nor even in the Septuagint​—to emphasize that he was not referring to the traditional Jewish Sabbath. And as the Bible shows elsewhere, Christians are not under obligation to observe a literal Sabbath day.​—See Glossary, “Sabbath”; see also Col 2:14, 16 and study note.

the man who has entered into God’s rest: God chose to rest by ceasing to carry out earthly works of creation. He did so in order to let his purpose respecting the earth come to a glorious fulfillment. (Ge 2:2, 3) Paul urges Hebrew Christians to work in harmony with God’s advancing purpose by resting “from [their] own works,” that is, by accepting God’s arrangements for redemption through Christ. They could not establish their own righteousness through personal efforts, including performing works based on the Mosaic Law, which was by then considered dead. (Ro 10:4; Col 2:13, 14; Heb 7:12; compare study note on Heb 6:1.) Additionally, they needed to avoid falling into the “pattern of disobedience” set by the unfaithful Israelites.​—Heb 4:11; see study note on Heb 4:3.

do our utmost: See study note on 2Ti 2:15.

the word of God: The context shows that here “the word of God” refers to God’s message expressing his purpose, his word of promise. In the preceding verses (Heb 3:7–4:11), Paul discussed God’s expressed purpose for the Israelites. They were to become his special property and enter the Promised Land, where they could enjoy pure worship and the blessings it brings. (Ex 3:8; 19:5, 6; De 12:9, 10) God arranged for his promises and his purposes to be recorded under inspiration in his written Word, the Bible. Thus, by extension, the phrase “the word of God” as found at Heb 4:12 can rightly be applied to the Bible.​—Compare 2Ti 3:16 and study note.

the word of God is alive: God’s word, his expressed purpose, is “alive” in a number of ways. Earlier, the disciple Stephen had used similar wording to refer to the Law given to the Israelites at Mount Sinai. Stephen used the expression “living sacred pronouncements [lit., “living words”].” (Ac 7:38; see also Ro 3:2 and study note.) That “word,” or message, gave a hope of life to those who chose to apply it. (De 32:47) Also, the divine message was meant to live in the hearts of those who embraced it. (De 30:14) Most important, Jehovah God is always alive and working to fulfill his word; therefore, his word is enduring, lasting, and effective.​—Isa 55:10, 11.

exerts power: Or “is powerful (active).” In the case of the Israelites who did not cooperate with God’s purpose, “the word of God” exerted power by revealing the lack of faith in their hearts. (Heb 3:8, 16-19) Paul here urges the Hebrew Christians to learn from this inspired record. He knew that the powerful, effective “word of God” would exert unfailing power in their lives as well; it could reveal what was in their hearts, build up their faith, and help them to change their lives for the better.​—Compare study notes on Php 2:13 and 1Th 2:13, where Paul uses a term related to the one here translated “exerts power.”

two-edged sword: The Greek word for “sword” (maʹkhai·ra) in this verse likely refers to a relatively short sword. (For an example, see Media Gallery, “Roman Sword”; compare Re 1:16; 2:12; 6:8, where a different Greek word, rhom·phaiʹa, rendered “long sword,” is used.) Some swords were “two-edged,” that is, their blade had two sharp edges, making it possible to cut with both sides. This word picture emphasizes the penetrating power of God’s word. It is more powerful and effective than any man-made instrument or tool, as Paul goes on to explain.

the dividing of soul and spirit: Paul here stresses that God’s word, or message, can deeply penetrate the inner person, as would a sharp sword. As used in the Bible, the Greek word rendered “soul” generally refers to a living creature and thus to what is physical, tangible, and visible. (See Glossary, “Soul”; see also study note on 1Co 15:44.) Here, then, “soul” refers to what a person appears to be on the outside, while “spirit” refers to what a person is on the inside, his dominant mental attitude. (See Glossary, “Spirit.”) God’s inspired word pierces to “the dividing of soul and spirit” in that it reveals much more than what a person appears to be on the surface. The way a person responds to God’s message reveals his true self, his attitudes and motives.

joints from the marrow: This word picture further emphasizes how deeply God’s word can penetrate the inner person. Joints (where bones come together) and marrow are not visible, but they function within the body, beneath the surface. In fact, because marrow is found only deep inside the bones, this Greek word was also used figuratively to refer to the kernel or innermost part of something. Here Paul combines these terms in a figure of speech to show that God’s word can reach into, penetrate, and influence even the deepest thoughts and emotions.

able to discern thoughts and intentions of the heart: The Greek term rendered “able to discern” (lit., “able to judge”) conveys the idea of scrutinizing, evaluating, and distinguishing. The discerning power of God’s word is seen in that it is even able to distinguish between “thoughts” and “intentions,” two ideas that are very close in meaning. A person’s reaction to God’s message can reveal his thoughts​—what he is thinking about. But the power of God’s word goes further in that it can reveal his intentions​—the underlying reasons why he thinks as he does. This concluding statement of Heb 4:12 indicates that God’s word pierces deep into the figurative heart, discerning a person’s thoughts, attitudes, desires, motivations, and purposes, thus bringing the entire inner person to light.​—See study notes on Mt 22:37; Eph 5:19.

the one to whom we must give an account: This expression may suggest a word picture of a man settling accounts with those under his authority. (Compare Mt 18:23; 25:19; Lu 16:2, where the Greek word here rendered “account” conveys a similar idea.) God is the one to whom all humans must answer for what they do. (Ps 62:12; Pr 24:12; Ec 12:13, 14; Ro 2:6; 14:12; 2Th 1:7-9; 1Pe 1:17; 4:5) Of course, Paul did not mean that Jehovah watches Christians with the intention of punishing them for their mistakes. Instead, he observes his people with loving concern and with a keen desire to reward them.​—Pr 19:17; Isa 40:10; Mt 6:4, 6; Heb 11:6.

a great high priest: In his letter, Paul has already briefly mentioned that Jesus is a high priest. (Heb 3:1; see study note on Heb 2:17.) Here he adds the adjective “great” to that title. (Compare Heb 10:21.) In fact, as the letter goes on to show, Jesus was greater than any of the high priests in Aaron’s lineage.​—Heb 4:14–7:28.

who has passed through the heavens: Paul here begins a discussion of the superiority of Christ’s priesthood over that of the high priests who served in the earthly tabernacle and later at the temple. Under the Mosaic Law, the high priest entered the Most Holy once a year to offer the blood of an atonement sacrifice for the nation of Israel. (Heb 9:7) However, the great High Priest, Jesus, after his resurrection, entered into God’s presence in “heaven itself” to offer the value of his shed blood. His sacrifice made complete and permanent atonement for all those who exercise faith in him.​—Heb 9:11, 12, 23, 24; 10:1-4.

we do not have a high priest who cannot sympathize: Paul does not simply say that Jesus can sympathize; rather, the apostle uses a double negative to add emphasis (“we do not have . . . who cannot”). Paul thus reassures the Hebrew Christians that Jesus is significantly different from the imperfect humans who served as high priests. In the history of Israel, some high priests at times proved unsympathetic toward the people they were supposed to help.

sympathize with our weaknesses: The Greek word rendered “sympathize” means to share the experience and feelings of another person. (See also Heb 10:34, where Paul uses the same Greek verb.) Jesus’ life on earth enhanced his sympathy for humans. He was fully human, and he suffered losses, disappointments, mistreatment, weariness, and humiliation. (See study note on Heb 2:17.) Moreover, time and again he showed that he sympathizes deeply with those who struggle against pressures to sin.​—See also study notes on Mr 5:34; Joh 11:33, 35.

tested in all respects: See study notes on Heb 2:18; 4:15; 5:8.

Let us, then, approach . . . with freeness of speech: Though sinful, Christians can approach Jehovah by worshipping him acceptably and praying to him freely. They can do so because Jesus, as “a great high priest,” applies the benefits of the ransom sacrifice in their behalf. (Heb 4:14; 10:19-22, 35; see study notes on Eph 3:12; Heb 3:6.) The form of the Greek verb rendered “let us . . . approach” indicates that a Christian can freely approach God’s throne at any time. However, this “freeness of speech” does not mean that Christians are free to speak to Jehovah in an irreverent or overly casual manner. They should pray in a respectful and dignified manner with full faith and confidence that Jehovah is willing to hear their prayers.​—1Jo 3:21, 22; 5:14.

the throne of undeserved kindness: In the Bible, “throne” is often used figuratively to signify a seat of ruling authority. Jehovah’s throne of undeserved kindness thus represents his way of ruling, which is characterized by his generous love and kindness. (See Glossary, “Undeserved kindness.”) Such kindness moved Jehovah to provide a way for imperfect humans to approach his royal presence. Paul urges the Hebrew Christians to take advantage of this great undeserved kindness, which is extended by means of Jesus Christ, the “great high priest,” on the basis of his ransom sacrifice. (Heb 4:14; see study notes on Joh 1:14.) Thus, when approaching God in prayer, true Christians can trust that they will “receive mercy and find undeserved kindness . . . at the right time”​—whenever it is needed.