To come short (5302) (hustereo from hústeros = last, latter, terminal, hindmost) has the basic meaning of come to late (in time) or to come after (in terms of space) and thus it means to fail in something, come short of, miss, not to reach. Hustereo has the basic meaning of being last or inferior. It means to be left behind in the race and so fail to reach the goal, to fall short of the end, to lack. It means to come late or too tardily. Wuest... These persecuted Jews had expected to find the fulfilment of all promise in Messiah, including freedom from stress and strain such as they were experiencing in the persecutions (He 10:32, 33, 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. The writer proceeds to show that this promise is still open. Comment: Note that the idea of "professed faith" is addressed in Hebrews 3:6 and Hebrews 3:14, where the the readers are told that if they hold fast to the end, they are genuine believers and in fact there professed faith is a "possessed" faith. Those who fell away after making a profession of faith would prove that they had never genuinely believed in the Messiah. It means to be excluded (He 12:15-note) or as in Hebrews 4:1 as coming too late through one's own fault and so to fail to reach the intended objective or goal. In several of the NT passages hustereo means to be in short supply, to fail, to give out or to lack. Hustereo can mean to experience deficiency in something advantageous or desirable and thus to be lacking, go without or come short of (as in Mt 19:20). Hustereo is used 14 times in the Lxx (9.7" class="scriptRef">Num. 9:7, 13; Neh. 9:21; Job 36:17; Ps. 23:1; 39:4; Eccl. 6:2; 9:8; 10:3; Cant. 7:2; Dan. 4:33; 5:27; Hab. 2:3) and 16 times in the NT (see below) (Matt. 19:20; Mk. 10:21; Lk. 15:14; 22:35; Jn. 2:3; Rom. 3:23; 1 Co. 1:7; 8:8; 12:24; 2 Co. 11:5, 9; 12:11; Phil. 4:12; Heb. 4:1; 11:37; 12:15) Hustereo is used in the famous "Hall of Faith" chapter, Hebrews 11... They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute (hustereo), afflicted, ill-treated (see note Hebrews 11:37) The meaning of hustereo is further illustrated in the following verses... (At the wedding in Cana site of Jesus' first recorded miracle) And when the wine gave out, (hustereo) the mother of Jesus said to Him, "They have no wine." (John 2:3) Now when he (the prodigal son) had spent everything, a severe famine occurred in that country, and he began to be in need (hustereo). (Luke 15:14) The young man said to Him, "All these things I have kept; what am I still lacking (hustereo)?" (Mt 19:20) If our perseverance should “fall short” like the wine at the wedding feast in Cana, the party could be ruined (John 2:3). If our faith runs out like the prodigal son’s money, we may find ourselves very impoverished (Lu 15:14). It is easy for this deficiency to come on us unnoticed, like the rich young ruler’s lack of freedom from his wealth (Mt 19:20). The perfect tense means they came short at a point in time and are still short - it speaks of the permanence of their condition! The entire phrase in Hebrews 4:1 could be translated lest you think you have come too late to enter into the rest of God This same verb hustereo is used later in Hebrews, the writer warning... See to it that no one comes short (hustereo) of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled (see note Hebrews 12:15) With reverential fear all are to examine their own spiritual condition (cf. 1Cor 10:12; 2Cor 13:5) and to actively press for commitment on the part of others (cf. Jude 1:23). Hustereo means to essentially to be found to come short as in Romans 3 where Paul writes that ... all have sinned and fall short (hustereo) of the glory of God (Ro 3:23-note) When you come short of something, you can miss it an inch or a mile, but you still miss it! So those in Romans 3:23 have missed it a "mile". There are others who have missed it by only an "inch". For example, take the man that Mark wrote about... And looking at him (a man who ran up to Jesus and knelt before Him), Jesus felt a love for him, and said to him, "One thing you lack (hustereo): go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me." But at these words his face fell, and he went away grieved, for he was one who owned much property. And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God! (Mark 10:21, 22, 23) In this declaration by Jesus the verb lack is the same word hustereo (come short) used here in Hebrews 4. Jesus was telling the man (and all who have ears to hear) that "you are coming short in just one thing". Isn't it amazing how some individuals can come so close to eternal life and yet end up in eternal death! They are in a good Bible believing church, they know stories and verses in the Bible, they know the message of the gospel, the good news, they are "good" people, etc, etc...but they lack one thing…they've never confessed Jesus as Lord and Savior of their life the importance of which Paul explains... But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"-- that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; 10 for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED (means to be caused to be much ashamed, humiliated or disgraced!)." (Ro 10:8, 9, 10, 11-See notes Ro 10:8; 10:9; 10:10; 10:11) When you come so close yet are still short, you might even presume that you have entered into the rest (like a "vaccination" or being inoculated with the inactive virus to prevent you from getting the real viral disease), and so this is why it is so important to continue to encourage one another daily while there is still time. Coming to Bible study means nothing if Christ is not in your heart. You can know a lot in your head but the real issue is to make certain of your calling and election. Many will say to Jesus in that day "Lord, Lord" but He will say those frightening, fateful words "I never knew you. Depart from Me, you who practice lawlessness." (Mt 7:21, 22, 23- See notes Mt 7:21; 22; 23) Among those WHO COME SHORT OF GOD'S REST will be the following classes... (1) Those who are professors but who have never known anything of true piety. (2) those who are expecting to be saved by their own works. (3) those who defer attention to the subject from time to time until it becomes too late. They expect to reach heaven, but they are not ready to give their hearts to God "now," and the subject is deferred from one period to another, until death arrests them unprepared. (4) those who have been awakened to see their guilt and danger, and who have been almost but not quite ready to give up their hearts to God. Such were Agrippa (Acts 26:28), the young ruler Mk 10:21, and such are all those who are "almost" but not "quite" prepared to give up the world and to devote themselves to the Redeemer. To all these the promise of rest is made, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fail of the grace of God! Here are all the uses of hustereo (words in bold below represent translation of hustereo) in the NT... Matthew 19:20 The young man said to Him, "All these things I have kept; what am I still lacking?" Mark 10:21 And looking at him, Jesus felt a love for him, and said to him, "One thing you lack: go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me." Luke 15:14 "Now when he had spent everything, a severe famine occurred in that country, and he began to be in need. Luke 22:35 And He said to them, "When I sent you out without purse and bag and sandals, you did not lack anything, did you?" And they said, "No, nothing." John 2:3 And when the wine gave out, the mother of Jesus said to Him, "They have no wine." Romans 3:23 for all have sinned and fall short of the glory of God, 1 Corinthians 1:7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 1 Corinthians 8:8 But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat. 1 Corinthians 12:24 whereas our seemly members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, 2 Corinthians 11:5 For I consider myself not in the least inferior to the most eminent apostles. 2 Corinthians 11:9 and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia, they fully supplied my need (related word husterema), and in everything I kept myself from being a burden to you, and will continue to do so. 2 Corinthians 12:11 I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. Philippians 4:12 I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. Hebrews 4:1 Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it. Hebrews 11:37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated Hebrews 12:15 See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; ><> ><> ><> Lipstick On A Bulldog - "In a lot of organizations, change is like putting lipstick on a bulldog. There's a tremendous amount of effort involved, and most times all you get is some cosmetics—and an angry bulldog." So writes Dave Murphy of the San Francisco Chronicle. Real change, whether in a business, church, family, or in ourselves, can be difficult and elusive. While we long for a deep and lasting transformation, we often get only a temporary cover-up that solves nothing and satisfies no one. The word repent is used in the Bible to describe the beginning of genuine spiritual change. Language scholar W. E. Vine says that to repent means "to change one's mind or purpose." In the New Testament it always involves a change for the better as a person turns away from sin while turning toward God. Jesus began His public ministry with the call, "Repent, for the kingdom of heaven is at hand" (Matthew 4:17). When we feel sorry for doing wrong or for getting caught, it may be nothing more than a spiritual cosmetic. But true repentance occurs deep in our hearts and results in a visible difference in our actions. When we turn to Christ and yield ourselves to Him, He produces real change—not just a cover-up. —David C. McCasland (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Don't hide your sin and cover up, Pretending there is nothing wrong; Instead, confess it and repent, And God will fill your heart with song. —Sper Repentance is not just words but actions. Hebrews 4:2 For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. (NASB: Lockman) Greek: kai gar esmen (1PPAI) eueggelismenoi (RPPMPN) kathaper kakeinoi, all' ouk ophelesen (3SAAI) o logos tes akoes ekeinous, me sugkekerasmenous (RPPMPA) te pistei tois akousasin. (AAPMPD) Amplified: For indeed we have had the glad tidings [Gospel of God] proclaimed to us just as truly as they [the Israelites of old did when the good news of deliverance from bondage came to them]; but the message they heard did not benefit them, because it was not mixed with faith (with the leaning of the entire personality on God in absolute trust and confidence in His power, wisdom, and goodness) by those who heard it; neither were they united in faith with the ones [Joshua and Caleb] who heard (did believe). (Amplified Bible - Lockman) KJV: For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. NLT: For this Good News--that God has prepared a place of rest--has been announced to us just as it was to them. But it did them no good because they didn't believe what God told them. (NLT - Tyndale House) Phillips: For we too have had a Gospel preached to us, as those men had. Yet the message proclaimed to them did them no good, because they only heard and did not believe as well. (Phillips: Touchstone) TLB: For this wonderful news—the message that God wants to save us—has been given to us just as it was to those who lived in the time of Moses. But it didn’t do them any good because they didn’t believe it. They didn’t mix it with faith. Wuest: For, as for us also, to us [first-century Jews] was the good news [of rest in Messiah] thoroughly proclaimed, with the present result that we have it indelibly impressed on our minds, as well as the good news [of rest in Canaan] thoroughly proclaimed to them [the generation which came out of Egypt], good news that was indelibly impressed on their minds. (Eerdmans) Young's Literal: For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. FOR INDEED WE HAVE HAD GOOD NEWS PREACHED TO US, JUST AS THEY ALSO: kai gar esmen (1PPAI) eueggelismenoi (RPPMPN) kathaper kakeinoi: (Acts 3:26; 13:46; Gal 3:8; 4:13; 1Pe 1:12) (Ro 10:16,17) There are essentially two ways Hebrews 4:2 is interpreted - (1) As a general declaration of good news, much as we might say today I have good news today for you (e.g., about the stock market). Zane Hodges who was formerly associated with Dallas Theological Seminary and is the primary author in the Bible Knowledge Commentary section on "Hebrews" typifies this interpretative approach stating that what was preached to the Israelites "was, quite clearly, God’s offer of rest. This, of course, was good news for them just as it is for people now, but it is not exactly what is meant today by gospel." (2) The good news preached signifies the gospel that was preached to Israel and which was not united with faith (which is allowing the text to "speak for itself"). John MacArthur takes this approach writing that... From the human side, the first requirement for salvation is faith. Hearing the gospel is essential, but it is not enough. The ancient Israelites heard God’s good news of rest, but it did them no good since they did not accept it. They did not trust in the God who gave them the good news. It does no good to hear if we do not believe. That is the point here. Hearing the good news of the rest of God is of no benefit, no profit, to any person at any time unless the hearing is united by faith. It is tragic that hell is going to be populated with people who will say, "Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?" To which Jesus will reply, “I never knew you; depart (present imperative) from Me, you who practice (present tense = as the habit of your life; they may have made of "profession" of faith but their life has never exhibited a change of direction - emphasize "direction", not perfection, for no Christian achieves the latter in this life, but not person is a true Christian who has not exhibited the former!) lawlessness [cp 1Jn 3:4]” (Mt 7:22, 23-note; cf. Lk 13:26, 27). Their knowledge and their work was not united with faith. Jews prided themselves on the fact that they had God’s law (Ro 2:17, 18-note, Ro 2:23-note) and God’s ordinances (cp Ro 1:32-note) and God’s rituals (Ro 10:3, 4-note). They were especially proud to be descendants of Abraham. But Jesus warned that true children of Abraham believe and act as Abraham did (Jn 8:39). Paul reminded his fellow Jews that “He is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God” (Ro 2:29-note). Spiritually, an unbelieving Jew is a contradiction in terms. (MacArthur, John: Hebrews. Moody Press or Logos) (Bolding added for emphasis) The Holman New Testament Commentary... Wherever rest appears in He 3:1-4:11, it refers to an experience of salvation we enter by faith in Jesus Christ. The writer of Hebrews makes this interpretation clear when he insists on the necessity of faith in the gospel the readers had received (He 4:2). This faith demands a dependence on God's work instead of on our own works (He 4:10-note). Those who have begun the Christian walk by an experience of faith in Jesus Christ demonstrate the reality of their commitment when they continue to enjoy the rest God has promised. Those who cease to share in that rest show by their spiritual failure that their profession of faith was false. Some interpreters explain rest as a lifetime experience of unbroken fellowship with God. They feel that the issue discussed by the writer concerns a loss of fellowship rather than an experience of salvation. This interpretation, as the one in the previous paragraph, rests on valid points. It is difficult to accuse proponents of either viewpoint of being completely in error. Still, the present writer, as shown above, feels that the total evidence supports the interpretation of rest as related to salvation rather than to sanctification. (Lea, Thomas. Holman New Testament Commentary Hebrews & James. B& H Publishing. 1999) (Bolding added for emphasis) Drew Worthen asks... You mean to say that the Jews in the wilderness had the gospel preached to them? You bet. In fact the word used here in our text is the word gospel as it applied to them. In the original Greek the word is euaggelizo and it's where we get our English word evangelize. The Jews in the desert were evangelized. They were the recipients of good news that God would deliver them and bring them into His rest. Later we'll look at what this rest entails, but it included a spiritual rest which can only be received by faith. (Hebrews 4:1-10 Cease From Your Rest & Enter His) (Bolding and italics added for emphasis) Bruce Barton has an interesting analysis of Hebrews 4, first reminding us of Israel's OT experience... In this chapter, the word "rest" is used in three different ways: (1) the rest Israel had been promised in Canaan; (2) God's rest after creating the world (He 4:4); and (3) the rest experienced by Christians—both now and in the future. Deuteronomy 12:9, 10, 11 describes the "rest" that Israel had been promised in Canaan: the land itself, security and protection because they were God's people, rest from fighting (peace) (and) God's presence through the tabernacle (and later the temple) While the next generation of Israelites did enter and possess the land, this was still only a shadow of the final "rest" that was to come. The Jewish people refused God's plan and rejected their Savior; thus, the promise of entering his rest still stands—God has made this rest available to Christians. Since God had barred the rebellious Israelites from the Promised Land, the promise stands (Ed: "a promise remains" He 4:1) for those who remain obedient to him (Ed: See related topic on the phrase Obedience of faith). The promise has not been fulfilled, but neither has it been revoked. For those who have come to trust in Jesus, He gives rest. They first find rest from trying to fulfill all the requirements of the law (Mt 11:28). Unshackled from this yoke (cp Ga 5:1, 4, 6, 2:3, 4, 5, Ac 15:1, 24, Ro 9:31, 32-note), they can experience salvation and God's "rest" today. This rest will be fully culminated in heaven. While Christians presently enjoy "rest" with God, at the same time, we look forward to that day when our final rest will be in face-to-face fellowship with the Father. Christians are promised the full extent of God's rest: heaven, security and protection because we are God's people, relief from earthly struggles and sin, God's perfect presence in our lives through the Spirit and eventually face-to-face, Christians must learn from the tragic mistake of the Israelites. The writer of Hebrews warned readers how serious it would be to turn away from Christ by saying let us be careful that none of you be found to have fallen short of it. This is not a mere encouragement, but a warning sign: Danger ahead! Just as God rejected the rebellious Israelites on the basis of their unbelief (He 3:19-note), so He will reject those who turn away from Christ, refuse to believe Him, or refuse to follow Him. ... The Jewish believers to whom this letter was written were in danger of turning away from their faith, just as their ancestors had turned away from the Promised Land. (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale or Logos or Wordsearch) (Bolding added for emphasis) Ray Stedman explains that here in Hebrews 4:2... we are given the reason for the Israelites’ unbelief in the wilderness. Even though the gospel of God’s deliverance from an evil heart (Je 3:17, 7:24, 11:8, 16:12) was proclaimed clearly through the sacrifices, the tabernacle ritual and the preaching of Moses (cp Gal 3:24, 3:8), it met with a lack of faith among those who perished. The writer will declare in He 11:6 (note) that “without faith it is impossible to please God.” Without a personal response to the promise of salvation, no one may be saved. Declared many times in Scripture, this fact invalidates completely the teaching of universalism that everyone is already saved by virtue of Christ’s death and that God will reveal that to them at the end, no matter how they lived. This teaching ignores the need for repentance (Ed: Verses that call for repentance and refute the false teaching in many evangelical circles that repentance is not a vital component of salvation - Jonah 3:8,10" class="scriptRef">10 2Ki17:13 2Chr 30:6 Pr 1:23 5.5" class="scriptRef">Je 25:5 Ezek 14:6, 18:30, 31, 32, 33:11, Da 4:27 Hos 14:2 Joel 2:12 Mal 3:7 Ro 2:4 1Th 1:9, 10-note, 2Pe 3:9-note, Re 2:21-note , Re 2:22-note, Mt 3:2, 4:17, 11:20, 12:41, Mk 1:4,15, 6:12 Lk 13:3, 5, 15:7,10, 16:30, 24:47, Acts 2:38, 3:19, 5:31, 8:22, 26:20, 17:30, 20:21, 2Co 7:9, 10, 12:21 2Ti 2:25, 26-note): turning from ungrateful rebellion to a thankful acceptance of God’s provision. Ro 10:17 (see note) indicates that the gospel (“the word of Christ”) has power to awaken belief in its hearers (cp Ro 1:16-note, Col 1:5-note, Col 1:6-note, 1Th 2:13-note); if that belief is acted upon by a willing response (faith), it results in salvation (divine life imparted). (Stedman, Ray: Hebrews IVP New Testament Commentary Series or Logos) (Bolding added) For indeed we have had - Hearing the good news is not sufficient. Even belief when it is solely a mental acceptance (cp the slippery slope of progression of "intellectual belief" to overt rejection of Jesus in John 8:31, 8:44, 8:58, 59) of the facts about God and Jesus as being true (cp Jas 2:19-note) is not sufficient to bring rest to one's soul. It is not enough to know about Jesus. What is critical is that He know us (as happens when our faith is real) (see Mt 7:21-note, Mt 7:22, 23-note) We...us...they - The pronouns we and us refer to the first-century Hebrew readers, whereas they refers to the generation which came out of Egypt.