---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 4"
description: "CHAPTER 4   :-. THE PROMISE
OF GOD"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/4"
---

CHAPTER 4

. THE PROMISE
OF GOD'S REST
IS FULLY
REALIZED THROUGH CHRIST:
LET US
STRIVE TO OBTAIN
IT BY HIM,
OUR SYMPATHIZING
HIGH PRIEST.

**1. Let us . . . fear**—not with
slavish terror, but godly "fear and trembling" (). Since so many have fallen, we have cause to fear ().
**being left us**—still
*remaining* to us after the others have, by neglect, lost it.
**his rest**—God's heavenly
rest, of which Canaan is the type. "To-day" still
continues, during which there is the danger of failing to reach the
*rest.* "To-day," rightly used, terminates in the *rest*
which, when once obtained, is never lost (). A foretaste of the rest Is given in the inward rest which
the believer's soul has in Christ.
**should seem to come short of
it**—*Greek,* "to *have* come short of it";
*should be found,* when the great trial of all shall take place
[ALFORD], to have fallen
short of attaining the promise. The word "seem" is a
mitigating mode of expression, though not lessening the reality.
BENGEL and OWEN
take it, Lest there should be any *semblance* or appearance of
falling short.

**2. gospel preached . . . unto
them**—in type: the earthly Canaan, wherein they failed to
realize perfect rest, suggesting to them that they should look beyond
to the heavenly land of rest, to which *faith* is the avenue,
and from which *unbelief* excludes, as it did from the earthly
Canaan.
**the word preached**—literally,
"the word of hearing": *the word heard by them.*
**not being mixed with faith in
them that heard**—So the *Syriac* and the *Old Latin
Versions,* older than any of our manuscripts, and LUCIFER,
read, "As the world did not unite with the hearers in faith."
The word heard being the food which, as the bread of life, must pass
into flesh and blood through man's appropriating it to himself in
faith. Hearing alone is of as little value as undigested food in a
bad stomach [THOLUCK]. The
whole of oldest *extant* manuscript authority supports a
different reading, "unmingled as *they* were (*Greek*
accusative case agreeing with 'them') in faith with its hearers,"
that is, with its *believing, obedient* hearers, as Caleb and
Joshua. So "hear" is used for "obey" in the
context, [Hebrews 4:7](../../../kjv/hebrews/4/7), "To-day,
if ye will hear His voice." The disobedient, instead of being
blended in "the same body," separated themselves as Korah:
a tacit reproof to like separatists from the Christian assembling
together ([Hebrews 10:25](../../../kjv/hebrews/10/25); [Judges 1:19](../../../kjv/judges/1/19)).

**3. For**—justifying his
assertion of the need of "faith," .
**we which have believed**—we
who at Christ's coming shall be found to have believed.
**do enter**—that is, are
to enter: so two of the oldest manuscripts and LUCIFER
and the *old Latin.* Two other oldest manuscripts read, "Let
us enter."
**into rest**—*Greek,*
"into *the* rest" which is promised in the
ninety-fifth Psalm.
**as he said**—God's saying
that *unbelief* excludes from entrance implies that *belief*
gains an entrance into the rest. What, however, Paul mainly here
dwells on in the quotation is that the promised "*rest*"
has not *yet* been entered into. At he again, as in already, takes up *faith* as the indispensable
qualification for entering it.
**although,** c.—Although
God had finished His works of creation and entered on *His* rest
from creation long before Moses' time, yet under that leader of
Israel another rest was promised, which most fell short of through
unbelief and although the rest in Canaan was subsequently attained
under Joshua, yet long after, in David's days, God, in the
ninety-fifth Psalm, still speaks of *the rest of God* as not yet
attained. THEREFORE, there
must be meant a rest *still future,* namely, that which
"remaineth for the people of God" in heaven, , when they shall rest from their works, as God did from
His, [Hebrews 4:10](../../../kjv/hebrews/4/10). The argument is
to show that by "My rest," God means a future rest, not *for
Himself,* but *for us.*
**finished**—*Greek,*
"brought into existence," "made."

**4. he spake**—God ().
**God did rest the seventh
day**—a rest not ending with the seventh day, but beginning then
and still continuing, into which believers shall hereafter enter.
God's rest is not a rest necessitated by fatigue, nor consisting in
idleness, but is that upholding and governing of which creation was
the beginning [ALFORD].
Hence Moses records the end of each of the first six days, but not of
the seventh.
**from all his works**—*Hebrew,*
[Genesis 2:2](../../../kjv/genesis/2/2), "from all His *work.*"
God's "work" was *one,* comprehending, however, many
"*works.*"

**5. in this place**—In this
passage of the Psalm again, it is implied that the rest was even then
still future.

**6. it remaineth**—still to be
realized.
**some must enter**—The
denial of entrance to unbelievers is a virtual promise of entrance to
those that believe. God wishes not His rest to be empty, but
furnished with guests ([Luke 14:23](../../../kjv/luke/14/23)).
**they to whom it was first
preached entered not**—literally, "they who first (in the
time of Moses) had the Gospel preached to them," namely, in
type, see on [Hebrews 4:2](../../../kjv/hebrews/4/2).
**unbelief**—*Greek,*
rather "disobedience" (see on [Hebrews 4:2](../../../kjv/hebrews/4/2)).

**7. Again**—*Anew* the
promise recurs. Translate as the *Greek* order is, "He
limited a certain day, 'To-day.'" Here Paul interrupts the
quotation by, "In (the Psalm of) David saying after so long a
time (after five hundred years' possession of Canaan)," and
resumes it by, "as it *has been* said *before* (so the
*Greek* oldest manuscript, *before,* namely, [Hebrews 3:7](../../../kjv/hebrews/3/7);
[Hebrews 3:15](../../../kjv/hebrews/3/15)), To-day if ye hear His
voice," &c. [ALFORD].

**8.** Answer to the objection which
might be made to his reasoning, namely, that those brought into
Canaan by Joshua (so "Jesus" here means, as in ) did enter the *rest* of God. If the rest of God meant
Canaan, God would not after their entrance into that land, have
spoken (or speak [ALFORD])
of another (future) day of entering the rest.

**9. therefore**—because God
"speaks of another day" (see on ).
**remaineth**—still to be
realized hereafter by the "some (who) must enter therein"
([Hebrews 4:6](../../../kjv/hebrews/4/6)), that is, "the
people of God," the true Israel who shall enter into *God's
rest* ("My rest," [Hebrews 4:6](../../../kjv/hebrews/4/6)). God's rest was a Sabbatism; so also will ours be.
**a rest**—*Greek,*
"Sabbatism." In time there are many Sabbaths, but then
there shall be the enjoyment and keeping of a Sabbath-rest: one
perfect and eternal. The "rest" in [Hebrews 4:6](../../../kjv/hebrews/4/6) is *Greek,* "*catapausis;*" *Hebrew,*
"*Noah*"; rest from weariness, as the ark rested on
Ararat after its tossings to and fro; and as Israel, under Joshua,
enjoyed at last rest from war in Canaan. But the "rest" in
this [Hebrews 4:9](../../../kjv/hebrews/4/9) is the nobler and
more exalted (*Hebrew*) "*Sabbath*" *rest;*
literally, "cessation": rest from *work when finished*
([Hebrews 4:4](../../../kjv/hebrews/4/4)), as God rested ([Hebrews 4:4](../../../kjv/hebrews/4/4)). The two ideas of "rest" combined, give the
perfect view of the heavenly Sabbath. Rest from weariness, sorrow,
and sin; and rest in the completion of God's new creation ([Hebrews 4:4](../../../kjv/hebrews/4/4)). The whole renovated creation shall share in it; nothing
will there be to break the Sabbath of eternity; and the Triune God
shall rejoice in the work of His hands ([Hebrews 4:4](../../../kjv/hebrews/4/4)). Moses, the representative of the law, could not lead
Israel into Canaan: the law leads us to Christ, and there its office
ceases, as that of Moses on the borders of Canaan: it is Jesus, the
antitype of Joshua, who leads us into the heavenly rest. This verse
indirectly establishes the obligation of the Sabbath still; for the
type continues until the antitype supersedes it: so legal sacrifices
continued till the great antitypical Sacrifice superseded it, As then
the antitypical heavenly Sabbath-rest will not be till Christ, our
Gospel Joshua, comes, to usher us into it, the typical earthly
Sabbath must continue till then. The Jews call the future rest "the
day which is all Sabbath."

**10. For**—justifying and
explaining the word "rest," or "Sabbatism," just
used (see on [Hebrews 4:9](../../../kjv/hebrews/4/9)).
**he that is entered**—whosoever
once enters.
**his rest**—*God's*
rest: the rest prepared *by God* for His people [ESTIUS].
Rather, "*His* rest": the *man's* rest: that
assigned to him by God as *his.* The *Greek* is the same as
that for "his own" immediately after.
**hath ceased**—The *Greek*
aorist is used of indefinite time, "*is wont to* cease,"
or rather, "rest": *rests.* The past tense implies at
the same time the *certainty* of it, as also that in this life a
kind of foretaste in Christ is already given [GROTIUS]
([Jeremiah 6:16](../../../kjv/jeremiah/6/16); [Matthew 11:28](../../../kjv/matthew/11/28);
[Matthew 11:29](../../../kjv/matthew/11/29)). Our highest happiness
shall, according to this verse, consist in our being united in one
with God, and moulded into conformity with Him as our archetype
[CALVIN].
**from his own works**—even
from those that were good and suitable to the time of doing work.
Labor was followed by rest even in Paradise ([Genesis 2:3](../../../kjv/genesis/2/3);
[Genesis 2:15](../../../kjv/genesis/2/15)). The work and subsequent
rest of God are the archetype to which we should be conformed. The
argument is: He who once enters rest, rests from labors; but God's
people have not yet rested from them, therefore they have not yet
entered the rest, and so it must be still future. ALFORD
translates, "He that entered into his (or else God's, but rather
'his'; [Isaiah 11:10](../../../kjv/isaiah/11/10), 'His rest':
'the joy *of the Lord,*' [Matthew 25:21](../../../kjv/matthew/25/21);
[Matthew 25:23](../../../kjv/matthew/25/23)) rest (namely, *Jesus,*
our Forerunner, [Hebrews 4:14](../../../kjv/hebrews/4/14); [Hebrews 6:20](../../../kjv/hebrews/6/20),
'The Son of God that *is passed through the heavens*': in
contrast to Joshua the type, who did *not bring* God's people
*into* the heavenly rest), he *himself* (*emphatical*)
rested from his works ([Hebrews 4:4](../../../kjv/hebrews/4/4)),
as God (did) from *His own*" (so the *Greek,*
"works"). The argument, though generally applying to *anyone
who has entered his rest,* probably alludes to Jesus in
particular, the antitypical Joshua, who, having entered His rest at
the Ascension, has ceased or rested from His work of the new
creation, as God on the seventh day rested from the work of physical
creation. Not that He has ceased to carry on the work of redemption,
nay, He upholds it by His mediation; but He has ceased from those
portions of the work which constitute the foundation; the sacrifice
has been once for all accomplished. Compare as to God's creation
rest, once for all completed, and rested from, but now still upheld
(see on [Hebrews 4:4](../../../kjv/hebrews/4/4)).

**11. Let us . . . therefore**—Seeing
such a promise is before us, which we may, like them, fall short of
through unbelief.
**labour**—*Greek,*
"strive diligently."
**that rest**—which is
still future and so glorious. Or, in ALFORD'S
translation of [Hebrews 4:10](../../../kjv/hebrews/4/10), "That
rest into which *Christ* has entered before" ([Hebrews 4:14](../../../kjv/hebrews/4/14);
[Hebrews 6:20](../../../kjv/hebrews/6/20)).
**fall**—with the soul, not
merely the body, as the rebel Israelites fell ([Hebrews 6:20](../../../kjv/hebrews/6/20)).
**after the same example**—ALFORD
translates, "fall *into* the same example." The less
prominent place of the "fall" in the *Greek* favors
this. The sense is, "lest any fall into such *disobedience*
(so the *Greek* for 'unbelief' means) as they gave a sample of"
[GROTIUS]. The Jews say,
"The parents are a sign (warning) to their sons."

**12. For**—Such *diligent
striving* ([Hebrews 4:11](../../../kjv/hebrews/4/11)) is
incumbent on us FOR we
have to do with a God whose "word" whereby we shall be
judged, is heart-searching, and whose eyes are all-seeing ([Hebrews 4:11](../../../kjv/hebrews/4/11)). The qualities here attributed to *the word of God,*
and the whole context, show that it is regarded in its JUDICIAL
power, whereby it doomed the disobedient Israelites to exclusion from
Canaan, and shall exclude unbelieving so-called Christians from the
heavenly rest. The written Word of God is not the prominent thought
here, though the passage is often quoted as if it were. Still the
word of God (the same as that preached, [Hebrews 4:11](../../../kjv/hebrews/4/11)), used here in the broadest sense, but with special reference
to its *judicial* power, INCLUDES
the Word of God, the sword of the Spirit with double edge, one edge
for convicting and converting some ([Hebrews 4:11](../../../kjv/hebrews/4/11)), and the other for condemning and destroying the unbelieving
([Hebrews 4:14](../../../kjv/hebrews/4/14)). [Hebrews 4:14](../../../kjv/hebrews/4/14) similarly represents the Word's judicial power as a sharp
sword going out of Christ's mouth to *smite* the nations. The
same word which is saving to the faithful ([Hebrews 4:14](../../../kjv/hebrews/4/14)) is destroying to the disobedient ([2 Corinthians 2:15](../../../kjv/2-corinthians/2/15);
[2 Corinthians 2:16](../../../kjv/2-corinthians/2/16)). The personal Word, to
whom some refer the passage, is not here meant: for He *is* not
the sword, but *has* the sword. Thus reference to Joshua
appropriately follows in [Hebrews 4:8](../../../kjv/hebrews/4/8).
**quick**—*Greek,*
"living"; having living power, as "the rod of the
mouth and the breath of the lips" of "the living God."
**powerful**—*Greek,*
"energetic"; not only *living,* but *energetically
efficacious.*
**sharper**—"more
cutting."
**two-edged**—sharpened at
both edge and back. Compare "sword of the Spirit . . . word of
God" ([Ephesians 6:17](../../../kjv/ephesians/6/17)). Its
*double* power seems to be implied by its being "two-edged."
"It judges all that is in the heart, for there it passes
through, at once *punishing* [unbelievers] and searching [both
believers and unbelievers]" [CHRYSOSTOM].
PHILO similarly speaks of
"God passing between the parts of Abraham's sacrifices ([Ephesians 6:17](../../../kjv/ephesians/6/17), where, however, it is a 'burning lamp' that passed between
the pieces) with His word, which is the cutter of all things: which
sword, being sharpened to the utmost keenness, never ceases to divide
all sensible things, and even things not perceptible to sense or
physically divisible, but perceptible and divisible by the word."
Paul's early training, both in the *Greek* schools of Tarsus and
the Hebrew schools at Jerusalem, accounts fully for his acquaintance
with Philo's modes of thought, which were sure to be current among
learned Jews everywhere, though Philo himself belonged to Alexandria,
not Jerusalem. Addressing Jews, he by the Spirit sanctions what was
true in their current literature, as he similarly did in addressing
Gentiles ([Acts 17:28](../../../kjv/acts/17/28)).
**piercing**—*Greek,*
"coming through."
**even to the dividing asunder
of soul and spirit**—that is, reaching through even to the
separation of the animal *soul,* the lower part of man's
incorporeal nature, the seat of animal desires, which he has in
common with the brutes; compare the same *Greek,* [Acts 17:28](../../../kjv/acts/17/28), "the natural [animal-souled] man" ([Acts 17:28](../../../kjv/acts/17/28)), from the spirit (the higher part of man, receptive of the
Spirit of God, and allying him to heavenly beings).
**and of the joints and
marrow**—rather, "(*reaching even* TO)
*both* the joints (so as to divide them) and marrow."
Christ "knows what is in man" ([Acts 17:28](../../../kjv/acts/17/28)): so His word reaches as far as to the most intimate and
accurate knowledge of man's most hidden parts, feelings, and
thoughts, dividing, that is, *distinguishing* what is *spiritual*
from what is *carnal* and *animal* in him, the *spirit*
from the *soul:* so [Proverbs 20:27](../../../kjv/proverbs/20/27).
As the knife of the Levitical priest reached to dividing parts,
closely united as the *joints* of the limbs, and penetrated to
the innermost parts, as the *marrows* (the *Greek* is
*plural*); so the word of God divides the closely joined parts
of man's immaterial being, soul and spirit, and penetrates to the
innermost parts of the spirit. The clause (reaching even to) "*both*
the joints and marrow" is subordinate to the clause, "even
to the dividing asunder of soul and spirit." (In the oldest
manuscripts as in *English Version,* there is no "both,"
as there is in the clause "*both* the joints *and* . .
. which marks the latter to be subordinate). An image (appropriate in
addressing Jews) from the literal dividing of joints, and penetrating
to, so as to open out, the marrow, by the priest's knife,
illustrating the previously mentioned spiritual "dividing of
soul from spirit," whereby each (soul as well as spirit) is laid
bare and "naked" before God; this view accords with [Proverbs 20:27](../../../kjv/proverbs/20/27). Evidently "the dividing of the soul from the spirit"
answers to the "joints" which *the sword, when it reaches*
unto, *divides asunder,* as the "spirit" answers to
the innermost "marrow." "Moses forms the soul, Christ
the spirit. The soul draws with it the body; the spirit draws with it
both soul and body." ALFORD'S
interpretation is clumsy, by which he makes the soul *itself,*
and the spirit *itself,* to be divided, instead of the soul *from*
the spirit: so also he makes not only the *joints* to be divided
asunder, but the *marrow* also to be divided (?). The Word's
dividing and far penetrating power has both a punitive and a healing
effect.
**discerner of the
thoughts**—*Greek,* "capable of judging the purposes."
**intents**—rather,
"conceptions" [CRELLIUS];
"ideas" [ALFORD].
AS the *Greek* for "thoughts" refers to the *mind*
and *feelings,* so that for "intents," or rather
"mental conceptions," refers to the *intellect.*

**13. creature**—visible or
invisible.
**in his sight**—in *God's*
sight ([Hebrews 4:12](../../../kjv/hebrews/4/12)). "God's
wisdom, simply manifold, and uniformly multiform, with
incomprehensible comprehension, comprehends all things
incomprehensible."
**opened**—literally,
"thrown on the back so as to have the neck laid bare," as a
victim with neck exposed for sacrifice. The *Greek* perfect
tense implies that this is our *continuous* state in relation to
God. "Show, O man, *shame* and *fear* towards thy God,
for no veil, no twisting, bending, coloring, or disguise, can cover
*unbelief*" (*Greek,* 'disobedience,' [Hebrews 4:12](../../../kjv/hebrews/4/12)). Let us, therefore, earnestly labor to enter the rest lest
any fall through practical unbelief ([Hebrews 4:12](../../../kjv/hebrews/4/12)).

**14. Seeing then**—*Having,
therefore;* resuming [Hebrews 2:17](../../../kjv/hebrews/2/17).
**great**—as being "the
Son of God, higher than the heavens" ([Hebrews 2:17](../../../kjv/hebrews/2/17)): the archetype and antitype of the legal high priest.
**passed into the
heavens**—rather, "passed *through* the heavens,"
namely, those which come between us and God, the aerial heaven, and
that above the latter containing the heavenly bodies, the sun, moon,
c. These heavens were the veil which our High Priest *passed
through* into the heaven of heavens, the immediate presence of
God, just as the Levitical high priest passed through the veil into
the Holy of Holies. Neither Moses, nor even Joshua, could bring us
into this rest, but Jesus, as our Forerunner, already spiritually,
and hereafter in actual presence, body, soul, and spirit, brings His
people into the heavenly rest.
**Jesus**—the antitypical
Joshua ([Hebrews 4:8](../../../kjv/hebrews/4/8)).
**hold fast**—the opposite
of "let slip" ([Hebrews 2:1](../../../kjv/hebrews/2/1))
and "fall away" ([Hebrews 6:6](../../../kjv/hebrews/6/6)).
As the *genitive* follows, the literally, sense is, "Let us
*take hold* of our profession," that is, of the faith and
hope which are subjects of our profession and confession. The
accusative follows when the sense is "hold fast"
[TITTMANN].

**15. For**—the motive to "holding
our profession" ([Hebrews 4:14](../../../kjv/hebrews/4/14)),
namely the sympathy and help we may expect from our High Priest.
Though "great" ([Hebrews 4:14](../../../kjv/hebrews/4/14)), He is not above caring for us; nay, as being in all points
one with us as to manhood, sin only excepted, He sympathizes with us
in every temptation. Though exalted to the highest heavens, He has
changed His place, not His nature and office in relation to us, His
condition, but not His affection. Compare [Hebrews 4:14](../../../kjv/hebrews/4/14), "watch with me": showing His desire in the days
of His flesh for *the sympathy of those whom He loved:* so He
now gives His suffering people *His sympathy.* Compare Aaron,
the type, bearing the names of the twelve tribes in the breastplate
of judgment on his heart, when he entered into the holy place, for a
memorial before the Lord continually ([Hebrews 4:14](../../../kjv/hebrews/4/14)).
**cannot be touched with the
feeling of**—*Greek,* "cannot sympathize with our
infirmities": our *weaknesses,* physical and moral (not
sin, but liability to its assaults). He, though sinless, can
sympathize with us sinners; His understanding more acutely perceived
the forms of temptation than we who are weak can; His will repelled
them as instantaneously as the fire does the drop of water cast into
it. He, therefore, experimentally knew what power was needed to
overcome temptations. He is capable of sympathizing, for He was at
the same time tempted without sin, and yet truly tempted [BENGEL].
In Him alone we have an example suited to men of every character and
under all circumstances. In sympathy He adapts himself to each, as if
He had not merely taken on Him man's nature in general, but also the
peculiar nature of that single individual.
**but**—"nay, rather,
He was (one) tempted" [ALFORD].
**like as we are**—*Greek,*
"according to (our) similitude."
**without sin**—*Greek,*
"*choris,*" "*separate* from sin" ([Hebrews 4:14](../../../kjv/hebrews/4/14)). If the *Greek* "*aneu*" had been used,
*sin* would have been regarded as the object absent from Christ
the subject; but *choris* here implies that Christ, the *subject,*
is regarded as separated from sin the object [TITTMANN].
Thus, throughout His temptations in their origin, process, and
result, sin had nothing in Him; He was apart and separate from it
[ALFORD].

**16. come**—rather as *Greek,*
"approach," "draw near."
**boldly**—*Greek,*
"with confidence," or "freedom of speech" ().
**the throne of grace**—God's
throne is become to us a *throne of grace* through the mediation
of our High Priest at God's right hand ([Hebrews 8:1](../../../kjv/hebrews/8/1);
[Hebrews 12:2](../../../kjv/hebrews/12/2)). Pleading our High
Priest Jesus' meritorious death, we shall always find God on a *throne
of grace.* Contrast Job's complaint ([Hebrews 12:2](../../../kjv/hebrews/12/2)) and Elihu's " IF,"
c. ([Job 33:23-28](../../../kjv/job/33/23-28)).
**obtain**—rather,
"receive."
**mercy**—"Compassion,"
by its derivation (literally, fellow feeling from *community* of
*suffering*), corresponds to the character of our High Priest
"touched with the feeling of our infirmities" ([Job 33:23-18](../../../kjv/job/33/23-18)).
**find grace**—corresponding
to "throne *of grace.*" *Mercy* especially refers
to the remission and removal of sins *grace,* to the saving
bestowal of spiritual gifts [ESTIUS].
Compare "Come unto Me . . . and I will *give* you rest (the
rest *received* on first believing). Take My yoke on you . . .
and ye shall *find* rest (the continuing rest and peace *found*
in daily submitting to Christ's easy yoke; the former answers to
"*receive* mercy" here; the latter, to "*find*
grace," [Matthew 11:28](../../../kjv/matthew/11/28); [Matthew 11:29](../../../kjv/matthew/11/29)).
**in time of need**—*Greek,*
"seasonably." Before we are overwhelmed by the temptation;
when we most need it, in temptations and persecutions; such as is
suitable to the time, persons, and end designed ([Matthew 11:29](../../../kjv/matthew/11/29)). A supply of grace is in store for believers against all
exigencies; but they are only supplied with it according as the need
arises. Compare "in due time," [Matthew 11:29](../../../kjv/matthew/11/29). Not, as ALFORD
explains, "help in time," that is, *to-day,* while it
is yet open to us; the accepted time ([Matthew 11:29](../../../kjv/matthew/11/29)).
**help**—Compare [Matthew 11:29](../../../kjv/matthew/11/29), "He is able to *succor* them that are tempted."

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