Hebrews 4:11

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.

And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that otherwise we shall fail, the example shows, "lest etc. after the same," he says.

But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is the meaning of "after the same example of unbelief."

For that these also to whom he is writing had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." (c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same sins, not to suffer the same things which they suffered. This is, "After the same example of unbelief." Let us not faint, he means (which he says also near the end of the Epistle. "Lift up the hands which hang down, and the feeble knees"): "lest any man," he says, "fall after the same example." (c. xii. 12.) For this is to fall indeed.

Then, lest when thou hearest, "any man fall after the same example," thou shouldest conceive of the same death which they also underwent, see what he says: "For the Word of God is quick and powerful and sharper than any two-edged sword." For the Word falls upon the souls of these men more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While "it is called. To-day," it is in our power to recover ourselves.

Let us be eager to enter into that rest; speaking of that rest as if there is no other after it, but a kingdom that cannot be shaken, meaning one that has no successor.

Let us give diligence to enter into that rest; calling it a rest as not admitting of succession, and because when we are there, we shall not be transferred thence, but shall for ever rest in heaven itself.

Where it has been shown that there is a third rest, he consequently encourages them to enter into it. And he rightly says: Let us strive. For faith alone is not sufficient to enter into it, unless there is also unless there is also good behavior.
"lest anyone fall according to the same example." By the same, as with the Israelites. For just as they, after having crossed a greater part of the way in the desert, had fallen from all comfort through unbelief, let no one among you fall in the same way or by example, after so many trials, not acting courageously until the end.

After having shown that there is also a third rest, he finally urges them to enter into it. He said well: "let us be diligent." For faith by itself is not sufficient to lead one into it, if a good life is not also joined with it.

"By the same example" — as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.

Then (v. 11) he exhorts us to hurry. In regard to this he does two things: first, he gives the advice; secondly, the reason for entering that rest (v. 12). In regard to the first he does two things: first, he urges us to hurry; secondly, he shows the danger in delay (v. 11b).

He says, therefore, Because there remains a Sabbath rest for the people of God, let us strive [hurry] to enter that rest. He says, enter, because it does not consist in external goods, to which one goes out, but in internal goods: 'You shall bring them in, and plant them in the mountain of your inheritance' (Ex. 15:17); 'Enter into the joy of the Lord' (Mt. 25:21). Therefore, there are many reasons for striving to enter: one is that the way is long: 'A certain nobleman went into a far country' (Lk. 19:12). It is said to be long because of the difference of condition, because the fullness of all good and immunity from all evil is there, and also perfect vision and possession, whereas here we find the opposite. Furthermore, we must hurry, because the time is very short: 'The days of man are short' (Jb. 14:5), and because that time, besides being short and brief, is uncertain: 'Man knows not his own end' (Ec. 9:12) and because the call is urgent: for an inner call drives us with the goad of charity: 'When he shall come as violent stream, which the spirit of the Lord drives on' (Is. 59:19); 'The charity of Christ presses us' (2 Cor. 5:14); 'I have run the way of your commandments' (Ps. 118:32), and because there is a danger in delay, as is clear from the foolish virgins who arrived late and could not enter.

Therefore, he says, that no one fall by the same sort of disobedience. As if to say: the ancients could not enter because of unbelief. Hence, we must beware of the example set by another's sin, lest we become incredulous, or by another's punishment, lest we be excluded as they were: 'she went into the hill country with haste' (Lk. 1:39). For the punishment of others is brought to our notice as a warning: 'The wicked man being scourged, the fool shall be wiser' (Pr. 19:25).

From this it seems that a person who is not corrected by another's punishment will be punished more severely. But this would mean that the sin of Adam, who did not sin by following another's example, would be less grave. I answer that these sayings are always to be understood, when other things are equal. For it sometimes happens that one is not graver than another; yet, because of some attendant circumstance, one becomes graver and not another. For example, two adulteries are of themselves equal; yet one which is committed with malice aforethought is graver than one which is committed through passion or weakness. In like manner, an idle word is more grievous when it is spoken from malice.

But how we are to strive is taught by the Apostle in 1 Cor. (9:25), because 'every one that strives for the mastery refrains himself from all things.' Therefore, one must strive by putting off impediments, not only refraining from all sin, but also avoiding the occasions of sin: 'I will lead you by the paths of equity' (Pr. 4:11). But we are warned against hurrying: 'He that is hasty with his feet shall stumble' (Pr. 19:2). I answer that there are two ways of hurrying: one is by being headlong and this is reprehensible; the other is by being energetic, and this is praiseworthy. For, as the Philosopher says: All men should take a long time to consider, but be quick to carry out their decisions. Therefore, when hurry destroys counsel, it is precipitate and vicious. In this sense the objection is valid; but hurry in executing one's decision is virtuous and praiseworthy. This is the type of hurry to which the Apostle exhorts us here.