1 Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God,
2 of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
3 And this we will do if God permits.
Therefore (v.1) — looking back to the fact that the Hebrews were spiritual babes
leaving (v.1) = lit. “having abandoned” — one cannot go on without first separating from that to which he is attached
principles (v.1) — should be “first principles” or “elementary principles” as the same word is translated in Hebrews 5:12 — They were to leave behind those things that Christ taught when He was on earth.
They had left Judaism years before, taking their stand with the “little flock” of Christ’s disciples. But a fresh and final departure was needed, for their occupation with the earthly Christ had inevitably brought them back into some aspects of Judaism: circumcision, the sabbath, the Jewish feast days and other aspects of “the Jews’ religion,” faithfully observed by Christ. They had taken a stand with Christ in “the camp” of Judaism; now the apostle urged them to take a further stand: “Let us go forth therefore unto Him without the camp, bearing His reproach” (Hebrews 13:13). — The Epistle to the Hebrews, by C.R. Stam, page 68
Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer (2 Corinthians 5:16).
Christ (v.1) — Messiah — none of His other names are used here, only His Jewish title
let us go on (v.1) = let us be carried along
perfection (v.1) = maturity — the same root word as “full age” in Hebrews 5:14.
dead works (v.1) — not “evil works,” but “religious” works associated with Judaism which could not save
faith toward God (v.1) — to be replaced by faith in the Lord Jesus Christ. Let not your heart be troubled; you believe in God, believe also in Me (John 14:1).
In the Old Testament, washings, whether of people or things, are called “baptisms.” In Mark 7:1-5, where the subject is unquestionably that of washing, two Greek synonyms are used alternately five times: nipto, to rinse, and baptismos, to wash. This passage alone shows how erroneous it is to associate baptism with burial. Neither then, nor now have men ever buried their dead in water, except in burials at sea, which were unavoidable.
From our Lord’s earthly ministry through Pentecost, repentance and baptism were the very keys to the kingdom (Mark 1:4; Acts 2:38), but these Hebrews were now to go on from “the doctrine of baptisms” to the “one baptism” of Ephesians 4:5. By this “one baptism” the “one Spirit” baptizes believers into “one body.” (See 1 Corinthians 12:13, cf. Ephesians 4:5).
How can we possibly reconcile “the doctrine of baptisms” with the “one baptism” of Ephesians 4:5, especially when Hebrews 9:10 informs us that these “divers baptisms” were imposed on them until the time of reformation.” — Stam, page 72
laying on of hands (v.2) — a symbol of identification, as of a sinner with his sacrifice (Leviticus 16:21) or the high priest on a priest just entering into his official duties — to be replaced by unity and identification with Christ
resurrection/eternal judgment (v.2) — perhaps because these were elementary principles that should no longer have been subjects for debate
This doesn’t have much to do with this particular passage, but studying this passage made me think about it.
The Old Testament promises to Israel regarding the Kingdom, the land and the throne were:
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Real but conditional — So, if Israel had accepted the Messiah, all the promises would have been fulfilled, but since the Messiah was rejected, Israel missed her chance. But this possibility is ruled out by Romans 11:25-27.
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Types, pointing to a spiritual kingdom — But, the Jews, when Christ was on earth, thought the promises were real, and Jesus allowed them to think so during His ministry. He rode a literal colt into a literal city; He threw money changers out of a literal temple. So, if the promises were types, Christ allowed them to be misled,which isn’t possible.
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Real and unconditional — The generation that rejected the Messiah missed out, but the promises will still be literally fulfilled to a future generation of Jews.
11 of whom we have much to say, and hard to explain, since you have become dull of hearing.
12 For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.
13 For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.
14 But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.
of whom (v.11) — Jesus Christ in His Melchizedekian priesthood
have become (v.11) = are become — at a point in the past they grasped the truth (Hebrews 6:4 — enlightened)
dull (v.11) = lazy, sluggish — same as “slothful” (Hebrews 6:12) — lit. “no push”
hard to explain (v.11) — not because of the subject but because of the audience
They should have been teachers, but they still needed to be taught.
by this time (v.12) — by reason of the time — considering how long they’d been receiving instruction
again (v.12) — refers to “need” (not to “teach”)
first principles (v.12) — elementary truths, rudimentary ideas
oracles (v.12) — utterances of revelation — see Acts 7:38; Romans 3:2
milk (v.13) — Adults drink milk, but it is not their exclusive diet as it is with babies
unskilled (v.13) = inexperienced
babe (v.13) = immature — in contrast with mature
by reason of use (v.14) — habitual practice
5 So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, today I have begotten You.”
6 As He also says in another place: “You are a priest forever according to the order of Melchizedek”;
7 who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear,
8 though He was a Son, yet He learned obedience by the things which He suffered.
9 And having been perfected, He became the author of eternal salvation to all who obey Him,
10 called by God as High Priest “according to the order of Melchizedek,”
Christ’s qualifications for priesthood parallel those of the Levitical priests — shown in reverse order. Although His qualifications parallel those of the Levitical priests, they are far superior.
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His priesthood is of a higher order
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His suffering is without sin
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His sacrifice is complete and final
Christ did not appoint Himself but was appointed by God (v.5).
Melchizedek (v.6) — he was a king-priest, as is Christ — from Psalm 110:4
Christ is compassionate due to His sufferings (Mark 14:34; Luke 22:44)
Christ offered the complete and final sacrifice for sin.
save Him from death (v.7) — saved “out from within” death — not saved from dying a physical death
was heard (v.7) — includes also that He was delivered — Psalm 22:24
fear (v.7) = careful and respectful handling — reverence for God’s will
Though He was a Son (v.8) = lit. “Son though He was” — emphasizing the eternal unity and dignity of His relationship with the Father
learned obedience (v.8) — experienced it
perfected (v.9) — not moral perfection, but fulfilling the requirements of a high priest and being exalted to glory
author (v.9) = cause
obey (v.9) = listen, then do what the word says — the obedience of faith
called (v.10) = addressed, saluted
Melchizadek (v.10) — Genesis 14:18-20 — Zechariah 6:13, Christ as a king-priest
The cup for Him in Gethsemane included two things, that He was to be made sin, and that the fellowship between Father and Son would be broken. Our Lord fully expected to be raised out from among the dead. Hence there was no need of such a petition. Furthermore, if He had prayed for escape from physical death, His prayer was not answered. And the writer to the Hebrews says that his prayer spoken of in 5:7 was answered, which shows that escape from physical death was not in the writer’s mind.
The prayer here was a petition to be saved out from under death. It was a prayer for resurrection, uttered on the Cross. It is believed, and with good reason, that our Lord uttered the entire 22nd Psalm while hanging on the Cross. It is His own description of what took place there. Verses 1-13 speak of His heart sufferings; those due to His abandonment by God in verses 1-6, those due to the fact that mankind spurned Him in verses 7-13. His physical sufferings are described in verses 14-18. His prayer for resurrection is recorded in verses 19-21, and His thanksgiving for answered prayer in verses 22-31. — Wuest, pages 99-100.
1 For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
2 He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.
3 Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.
4 And no man takes this honor to himself, but he who is called by God, just as Aaron was.
taken from among men (v.1) — they had human natures
appointed for men (v.1) — on behalf of men, in their interests
for sins (v.1) = concerning — the sacrifice of Christ was concerning sin, but it was offered on the behalf of sinners
compassion (v.2) = a measured, balanced feeling — to moderate one’s feelings to avoid excesses of enthusiasm or impassivity — patience with other’s weakness without harshness or weepy sentiment — moderation, in contrast with “sympathize” in Hebrews 4:15, which refers to Christ as high priest
ignorant (v.2) — not innocent ignorance, but the lack of knowledge which could, and should, have been known
going astray (v.2) = wandering — departing from the will of God due to yielding to temptation
subject to (v.2) = lying around, surrounding, encircling
weakness (v.2) — the tendency to, and effects of sin
because of this (v.3) — consciousness of sin in others and in himself and an obligation to offer sacrifices for it
required (v.3) — obligation imposed — a moral obligation because of his appointment and his own sin
The high priest must be able to be moderate and tender toward the ignorant. The word is defined by its historical background. In Numbers 15:22-31 we learn that even sins committed through ignorance of God’s commandments must be atoned for (see also Hebrews 9:7). This was required by Levitical law as a means of educating the moral perception, also in order to show that sin and defilement might exist unsuspected, that God saw evil where men did not, and that His test of purity was stricter than theirs. — Wuest, page 97
14 Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.
16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
These verses begin a section that shows Christ is better than the Old Testament priests. Since Christ is a far superior High Priest, the writer is telling the Jews to hold onto Him instead of turning back to Judaism with its inferior high priest (v.14)
through the heavens (v.14) — through the visible heavens to “Heaven itself” (Hebrews 9:24)
The word “through” is the clue that opens up the truth here which shows that Messiah is better than Aaron. The latter as high priest in Israel, passed through the court of the tabernacle, through the Holy Place, into the Holy of Holies, which were all figures or types of realities. Messiah as High Priest of the New Testament passed through the heaven of the clouds, the heaven of the stars, into the heaven of heavens, the centralized abode of Deity. Since Messiah passed through the realities of which the tabernacle was only a type, and Aaron passed through the things that were the types, Messiah is better than Aaron.
But there is another way in which Messiah is seen to be better than Aaron. The events that took place when Messiah passed through the heavens, show that He is infinitely better than Aaron. Aaron could never have performed such a feat. The reference here is to our Lord’s Easter morning ascension from the resurrection tomb to heaven as High Priest having made atonement for sin at the Cross. In Israel, the atonement was not complete at the brazen altar. Not until the high priest had carried the atoning blood into the Holy of Holies, and had sprinkled it on the Mercy Seat, was the atonement complete. Likewise, our Lord’s atonement was not complete at the Cross. Not until He had entered heaven as the High Priest having made atonement for sin, was His atonement complete. He, glorified High Priest, in His body of flesh and bones but no blood, had to present Himself at the Mercy Seat in Glory in His bloodless body, the evidence that sin had been paid for. The writer says of Him, “By His own blood He entered in once into the holy place, having obtained eternal redemption for us” (9:12). — Wuest, pages 91-92.
Jesus the Son of God (v.14) — the writer makes sure the Jews know exactly who the High Priest is
sympathize (v.15) = be affected similarly — pity toward one who is suffering what you have suffered — lit. “to suffer with”
infirmities (v.15) — weaknesses, moral and physical, that predispose us to give into temptation and, as a result, sin.
yet without sin (v.15) — Christ could not sin. It also carries the idea that His temptation came from an outside source with no part of Him leaning toward it. — lit. “apart from sin” — It didn’t result in sin.
Some people think the fact that Christ was tempted like we are means that He could have sinned but didn’t. This is ridiculous. He was fully God, and God cannot sin. He was also fully man, but it is possible for man to not sin—all believers will be sinless throughout eternity and yet still men. And it isn’t necessary to be able to fail a test for it to be a test.
12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a Discerner of the thoughts and intents of the heart.
13 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.
God’s words are inseparable from God Himself (John 6:63)
living (v.12) — with the idea of constant activity
powerful (v.12) = energizing
The words “the dividing asunder of soul and spirit,” do not mean “the dividing asunder from spirit.” Nor is it “the dividing asunder of joints from marrow.” It is a going through the soul, a going through the spirit. The dividing asunder here is not that of one thing from another, but of one thing in itself by the action of something separating its constituent elements from one another by piercing it. — Wuest, page 89.
Discerner (v.12) = possessor of the power to judge.
thoughts (v.12) = ponderings, reflections
The idea (v.13) is that God knows our thoughts and motives and knows if we do or don’t believe.
naked (v.13) = to have the throat exposed. It is taken from the games, and signified to bend back the neck. Here the metaphor may be taken either from the sacrifice of a victim or from a mode of punishment. Whatever the metaphorical sense is, the warning is that there is no hiding oneself in any part of our being from God. — Vine, page 270
So, the Jews needed to be sure to enter into the rest offered in Christ because a day is coming when they will be judged by the Word of God and God will know if they believe.
From a lesson I wrote:
What did the Hebrews think of when the writer used the word “sword”?
Chances are, they thought of the gladius, the Roman sword. It was much shorter than swords seen in movies, no more than two feet long. Soldiers didn’t swing them around either. They were primarily used for stabbing. A Roman soldier began a charge with a shield in his left hand and a pike or spear, in his right. He would throw his spear and then rush the enemy, grabbing his sword from his scabbard. He would attempt to knock his opponent’s weapon and shield up with the edge of his own shield, then stab with his sword. It wouldn’t be used defensively to deflect blows — that’s what the shield was for.
The blade had a flattened-diamond cross-section with sharp edges down either side. When thrust forward by a muscular, trained soldier who was running toward his opponent, it could do a great deal of damage.
6 Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience,
7 again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, do not harden your hearts.”
8 For if Joshua had given them rest, then He would not afterward have spoken of another day.
9 There remains therefore a rest for the people of God.
10 For he who has entered His rest has himself also ceased from his works as God did from His.
11 Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.
it remains (v.6) = remains over from past times — God’s promises can’t be voided by man’s action — some will enter rest
Verse 5 makes it clear that those who did not believe will not enter God’s rest. Therefore (v.6), there must be a rest and some must enter into it.
Those to whom rest was first preached — the Israelites of Moses’ day (v.6) — didn’t believe and, therefore, didn’t enter into rest (Canaan).
Even under David (v.7), God was still promising a future day of rest for those who believe.
The quote in verse 7 is from Psalm 95.
such a long time (v.7) — from Moses to David — five centuries — 500 years later God makes another offer of rest.
as it has been said (v.7) — said before and still on the record
Under Moses, the rest was not accepted. Under Joshua, the rest was not final.
Even under Joshua, after he finally led the people into Canaan, God was still talking of a future day of rest (v.8), so Canaan wasn’t the ultimate rest.
The “therefore” (v.9) is, first of all, a general inference drawn from all that precedes. A “promise is left” of entering into God’s rest (v.1). That promise must be appropriated, “mixed with faith” in those who hear it (v.2). Only believers will enter that rest, for God has sworn that unbelievers shall not enter therein (v.3). Although there is a rest of God mentioned in Genesis 2:2-3, and although Joshua led Israel into the rest of Canaan (v.8), yet neither of these “rests” was what is promised [believers] (v.8). Hence, we can only conclude there is another “rest” for God’s people (v.9). — Pink, page 128.
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The writer uses here (v.9) a different Greek word for “rest.” In his previous references to the idea of rest, he has used katapausis, meaning “a cessation from activity,” thus “a rest,” a general word for the idea of rest. Now, he uses sabbatismos, the word used of the Sabbath rest. The word points back to God’s original rest, and speaks of the ideal rest. It is a Sabbath rest because the believer reaches a definite stage of attainment and has satisfactorily accomplished a purpose, as God did when He finished the work of creation. It is not the believer’s rest into which he enters and in which he participates, but in God’s unique, personal rest in which the believer shares. — Wuest, page 87.
be diligent (v.11) = make haste — The Jews were being warned not to miss out on rest because of unbelief as those in Moses’ day did.
The ultimate rest in Christ (v.11) is still future. Jesus is better than Joshua because He provides a better rest. Joshua’s rest was temporal, physical and material. Christ’s rest is spiritual and eternal.
1 Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.
2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.
3 For we who have believed do enter that rest, as He has said: “So I swore in My wrath, they shall not enter My rest,'” although the works were finished from the foundation of the world.
4 For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”;
5 and again in this place: “They shall not enter My rest.”
remains (v.1) = left behind and still remaining — the promise of rest in the Messiah was still open to first-century Jews
us (v.1) – first-century Jews
The words “come short of” (v.1) are the translation of a verb which could be rendered either “should seem to have fallen short, should be judge to have fallen short, or, should think that he has fallen short or come too late.” The historical background and the context are decisive for the last. These persecuted Jews had expected to find the fulfillment of all promise in Messiah, including freedom from stress such as they were experiencing in the persecutions (Hebrews 10:32-34). The Old Testament Jews were taught to believe that tribulation was a mark of God’s displeasure with Israel. They did not understand that that which was a mark of God’s displeasure with His own in Old Testament times, was a mark of His blessing and a means of purging and refining the lives of saints in New Testament times. Thus, they found it hard to believe that rest was attainable in Messiah. Their professed faith was being sorely tried by the adverse circumstances in which they found themselves. Thus, they were in danger of renouncing their professed faith and of returning to the First Testament sacrifices under the stress of this persecution — Wuest, page 83.
seem (v.1) = think — in case any of them thought they had missed out on God’s promise
them (v.2) – Jews of Moses’ day
The words “the gospel was preached” (v.2) are the translation of a verb which means “to announce good news.” The character of the good news must be defined by the context. The good news which was announced to the first-century readers of this epistle was that of a spiritual rest in Messiah. The good news given to the generation which came out of Egypt was that of a temporal, physical rest in a land flowing with milk and honey, offered to a people who had been reduced to abject slavery for 400 years and who had lived on a diet of leeks, garlic and onions during that time. — Wuest, pages 83-84
gospel preached (v.2) = lit. “we have been completely good-newsed and so were they” — tense indicates an action completely accomplished in the past with persistent finished results in the present. So, the gospel was preached so thoroughly that there can be no excuse for not knowing or understanding it.
mixed (v.2) = to unite one thing to another. The promise of rest in Canaan was not united by faith to the minds of the Israelites. They didn’t make it their own.
we who have believed do enter that rest (v.3) — entering into rest is characteristic of those who believe
The meaning is, that we who have believed have entered into rest in accordance with God’s declaration to the effect that those who did not believe should not enter into rest. The point the writer makes is that faith is the condition of entering into rest. The words “although the works were finished from the foundation of the earth,” assume the reader’s acquaintance with the account of creation in Genesis. The providing of a rest is implied in the completion of God’s works. The unbelieving generation which came out of Egypt did not enter into Canaan rest, although God had provided that rest into which they might have entered. — Wuest, page 85
they shall not enter My rest (v.3, 5) = “May I be judged more if they shall enter into My rest” (Psalm 95:11).
although (v.3) = and indeed
Verse 4, taken from Genesis 2:2, states what the last clause in verse 3 referred to.
God found His rest, in regard to creation, in that in which true rest lies, namely, in the completion and perfection of His work. See Genesis 1:31; 2:1-2; and Exodus 31:17, “and on the seventh day He rested and was refreshed.” The seventh day was declared in this last passage to be a sign between God and Israel forever, not between Himself and the Gentiles, or between Himself and the church. The phrase connected with the church is not “from foundation …” but “before the foundation of the world” (Ephesians 1:4). — Vine, page 268.
in this place (v.5) — refers back to “if they shall enter into My rest” in verse 3 — emphasizing that Israel did not enter
12 Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;
13 but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin.
14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,
15 while it is said: “Today, if you will hear His voice, do not harden your hearts as in the rebellion.”
16 For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?
17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness?
18 And to whom did He swear that they would not enter His rest, but to those who did not obey?
19 So we see that they could not enter in because of unbelief.
The writer warns the Hebrews of his day not to make the same error those in Moses’ day made.
beware (v.12) — tense indicates a continuous action
lest there be (v.12) — the Greek construction indicates a suspicion that the departing will occur
evil (v.12) — in active opposition to good — evil that seeks to corrupt others
departing (v.12) = standing off from
The word “departing” deserves special attention. It is aphistemi which is made up of apo “off,” and histemi “to stand,” the compound word meaning “to stand off from.” This was exactly the position of these Hebrews. They were standing aloof from the living God. The idea is not that of departing, but of standing off from. Our word “apostasy” is derived from a form of this Greek word. Apostasy is defined as the act of someone who has previously subscribed to a certain belief, and who now renounces his former professed belief in favor of some other which is diametrically opposed to what he believed before. In other words, his new belief is not merely a new system of faith, but one which at every point negates his former belief. These Jews, should they renounce their professed faith in the New Testament system and go back to the First Testament sacrifices, would be embracing that which if brought in again would negate the New Testament. It was a question of the Levitical sacrifices or the crucified Messiah. In making a profession of Messiah as High Priest and then renouncing that professed faith to return to a dependence upon the sacrifices which God set aside at the Cross, the person would commit the sin called apostasy. — Wuest, pages 78-79
living God (v.12) — Jesus Christ — The Jews weren’t about to become atheists — they were about to turn from the Messiah to the law
today (v.13) — has a definite article referring to a specific day, the one mentioned back in verse seven
deceitfulness (v.13) — a trick their sin may play on them
sin (v.13) — has a definite article referring to the sin mentioned in verse 12, the sin of unbelief
are become (v.14) — a past action with continuing results
partakers (v.14) — the readers were participating together in Christ, participating together in the profession of salvation in Christ
confidence (v.14) — from a word for documents used as evidence of ownership — in this case, faith in Christ — so, faith to the end is evidence of true belief
rebelled (v.16) — when the Israelites refused to trust God and accept the report of Caleb and Joshua but instead did not believe and so did not enter into Canaan, a type of the rest Christ offers
all (v.16) — the entire generation that came out of Egypt committed the sin of apostasy (except Caleb and Joshua)
did not obey (v.18) = did not allow themselves to be persuaded, obstinate
7 Therefore, as the Holy Spirit says: “Today, if you will hear His voice,
8 Do not harden your hearts as in the rebellion, in the day of trial in the wilderness,
9 Where your fathers tested Me, tried Me, and saw My works forty years.
10 Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways.’
11 So I swore in My wrath, ‘They shall not enter My rest.’”
The quote is from Psalm 95:7-11 — David wrote it, but the writer attributes it to the Holy Spirit. The original does not contain the conditional “if” — If they will hear His voice, they cannot harden their hearts.
harden (v.8) — the tense indicates an action already happening. They were hardening their hearts and were being told to stop doing it.
trial (v.8) = temptation, lit. “put to the test” — referring to the murmuring of the Israelites against Moses at Rephidim when they had no water (Exodus 17:1-7). The people were testing God by demanding from Him instead of trusting Him.
The Greek words translated “tested” and “tried,” are peirazomai and dokimazo respectively. They are an interesting contrast. Peirazomai means “to put to the test to see what good or evil may be in a person.” Dokimazo means “to put to the test for the purpose of approving the person if he meets the test.” The Greek here is “put Me to the test to see what evil or good there is in Me when they put Me to the test for the purpose of approving me should I meet the test.” What crass unbelief is shown in such a procedure. What an insult it flings into the face of an all-loving, all-powerful God. — Wuest, page 75.
forty years (v.9) — joined to “I was angry” (v.10) in the original punctuation
angry (v.10) = to be displeased with, be disgusted, repudiate
go astray (v.10) = be led aside from the right way
known (v.10) = knowledge gained by experience — Israel didn’t have this.
My ways (v.10) — the way God works, the way He declares Himself and exhibits His character
rest (v.11) — permanent rest — refers to the promised kingdom
