Hebrews 4:3

For--justifying his assertion of the need of "faith," Heb 4:2.

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 Heb 4:11 he again, as in Heb 3:12-19 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, Heb 4:3-9, when they shall rest from their works, as God did from His, Heb 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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Heb_4:3-6

We which have believed do enter into rest

The distinguishing characters of true believers

1.

A sweet experience declared, We do enter into rest. It is an experience of a spiritual and heavenly benefit; whereof Caleb and Joshuas experience was the type (Jos_19:1-51.). And here consider

(1) The benefit experienced; that is, rest. Rest is a sweet thing, as all weary labourers do know. But of all rest soul-rest is the sweetest, and such is this. The rest here meant is the rest held forth in the promise of the gospel (verses 1, 2). And if ye ask where it is found? it is not in heaven only, for the believer enters into it now; but it is in Christ, whether in earth or heaven.

(2) The experience of that benefit, We do enter. He says not we shall enter, viz., at death, but in the present time, we do enter. The believers rest is not altogether put off to another life. It is not complete, indeed, till we come to heaven; but it is begun here, we are entering into it, and do enter; and the very entrance of the rest is sweet.

2. The parties in whose name this experience is declared, We which have believed, viz., in Christ. Unbelievers still remain in their restless condition, but faith in Christ lays the soul to rest.

I. WHO THEY ARE THAT HAVE TRULY BELIEVED.

1. They who have believed, have believed the grace and goodwill of Christ to them in particular, held forth in His word of grace to them, viz., a good-will to save them from sin and wrath.

(1) They have believed Christs grace and good-will to them, notwithstanding felt unworthiness (Luk_15:18).

(2) They have believed His grace and good-will towards the drawing them out of the miry clay of their sinfulness, as well as out from the rolling waves of guilt, the curse and eternal wrath. For this is the good-will of Christ testified in the gospel (Mat_1:21).

(3) The only foundation of their belief of it is the faithfulness of God in His word of grace (Gal_3:21.

(4) They have betaken themselves to the grace and good-will of Christ in His word of grace, and laid all their weight upon it.

2. They who have believed, have believed on Christ as their own Saviour for life and salvation to them (Act_15:11). The sinner believing on Christ betakes himself to Him only, wholly and for ever.

(1) He renounces utterly all expectations of rest to his conscience from the law, and betakes himself to a Crucified Christ for it (Php_3:3).

(2) He renounces utterly all expectations of rest to his heart from the world, and his lusts, and betakes himself to a full Christ for it (Jer_16:19).

II. THE ENTERING OF THOSE WHO HAVE BELIEVED INTO REST IN JESUS CHRIST.

1. I am to show what is supposed in that those who have believed do enter into rest.

(1) Those who have not believed are in a stale of restlessness (Isa_57:20). Till the soul comes to Christ it can never get true rest: one may take rest as well on the top of a mast as get it in an ungodly, unregenerate, unconverted state. Those out of Christ have

(a) A restless station, an insecure standing (De

28:65, 66).

(b) A restless labouring (Mat_11:28).

(c) A restless wandering.

(d) A restless burden-bearing.

(e) A restless eternal state abiding them (2Th_1:7-9).

(2) Restless souls may be laid to rest in Jesus Christ.

(3) It is by faith the restless soul is laid to rest in Christ (Rom_15:13).

2. I proceed to show what is that rest in Christ which they who do believe enter into. It is twofold, spiritual and heavenly, initial and complete.

(1) They who have believed do enter into spiritual rest, which is their initial or begun rest. Though they should get little more rest for their bodies till they rest in the grave, they enter into soul rest (Mat_11:29); they get rest for their souls in Christ. And none that know what soul-trouble is, but they will value it more than any rest out of heaven.

(2) Those who have believed do enter into heavenly rest at length. This is the rest completed. The grave is made a resting-place for their bodies for awhile, but the soul rests in Abrahams bosom at death till the resurrection. And then the soul and body together will have an everlasting complete rest together.

3. What is the import of their entering into that rest in Christ.

(1) Sinners before they believe have a toiled, restless, uneasy life of it Mat_11:28). No wonder, for they are Gods enemies, the laws criminals, sins slaves, and Satans drudges.

(2) All that believe are wearied people, that find they need rest, and would fain have it (Isa_28:12).

(3) They see and believe there is a rest in Christ for them.

(4) They come to Him as a resting-place by believing on Him.

(5) They compose themselves for, and set themselves to rest in Him Psa_116:7).

(6) They are active to get rest in Christ. Entering speaks activity, and that lies in the exercise of faith.

(7) They find a begun rest, but not complete; they are entered into it; though they are not yet come to the perfection of it, yet they are in the way to it.

(8) The believer all his life long here is but entering into that rest: we do enter. The Israelites were forty years entering into Canaan, after they came out of Egypt. And from the moment of the first believing till the soul comes to glory, it is but entering into rest; entering being but an initial and imperfect action. Hence they that have come to Christ are still said to be coming (1Pe_2:4). But at length they shall have it full and complete.

4. I come now to show how the soul is entered into rest in the way of believing, or the influence of faith to bring and lay the soul to rest. This is a mystery to the blind world: nobody can truly know the rest of the soul in Christ but those that have experienced it; nor the influence of faith that way, but those that have felt it, though they may talk rationally about it and preach it.

(1) Faith discovers Christ as the only object commensurable to the desires of the soul (Psa_73:25).

(2) Faith takes possession of Christ as such an object offered to the soul: knits with Him in a marriage covenant by trusting on Him for all to itself Joh_1:12). So it enters the soul to rest, as a wife in the house of her husband who has now made her final choice.

(3) Faith draws the sting of guilt out of the conscience, and so enters the soul to rest (Rom_3:24-25).

(4) Faith sets the soul in safety (Pro_1:33).

(5) Faith mortifies and breaks the power of reigning lusts (Act_15:9).

(6) Faith cures the soul of the dog-like appetite, that painful hunger and thirst which the eating of the forbidden fruit left in all mankind. Lay one never so soft, if hunger be gnawing him, and thirst scorching him, he cannot rest. Such is the case of all unbelievers, they are hungering and thirsting for satisfaction from the creature: they eat of the husks, but are never satisfied.

(7) Faith contracts the desires of the soul into one point (Psa_27:4).

(8) Faith sees it hath a fulness in Christ enough to answer all its needs: and hence the language thereof is, I have all, and abound (Php_4:18).

(9) Faith leaves all on Christ (Psa_10:14).

USE

I. Of information.

1. Jesus Christ is a resting place for the weary (Mat_11:28).

2. True faith is an active and efficacious thing. It lays the restless soul to rest.

3. The way of believing is the way to solid rest.

4. Those who have believed may see what course to take at any time when their rest is disturbed. They must renew the actings of faith on Christ.

USE

II. Of trial. Hereby ye may try whether ye have truly believed in Christ or not; for they who have believed do enter into rest in him.

USE

III. Of exhortation. Ye who profess to have believed in Christ, rest in Him, and so evidence your faith. For motives consider

1. There is no need ye should go to any other quarter for what ye need; For it pleased the Father, that in Him should all fulness dwell Col_1:19).

2. There is no true rest to be found out of Christ (Joh_6:67).

3. It dishonours Him highly not to rest in Him. It gives out an ill report of Him to the world, whereby His name may be blasphemed, as if there were not enough in Him to satisfy in all cases.

4. Your not resting in Him will evidence your hypocrisy (Job_27:10).

5. Rest in Him now, and ye shall rest with Him for ever; but it ye forsake Him, He will cast you off, and ye will fall there where there is no rest for the ages of eternity. And it will aggravate your condemnation, that ye might have been well if ye could but have rested in Christ. (T. Boston, D. D.)

Rest for the true

1. Under all dispensations God has been holding out to mankind the promise of a glorious rest.

2. This glorious rest is something independent of all times, places, and privileges.

3. The enjoyment of this glorious rest is dependent upon a certain believing state of the soul.

4. This believing state of soul gives the enjoyment of this rest now.

I. FAITH IN THE GOSPEL INVOLVES CONFIDENCE IN THE PATERNAL PROVIDENCE OF GOD, AND THIS GIVES THE MIND REST FROM ALL SECULAR ANXIETIES.

II. FAITH IN THE GOSPEL INVOLVES AN ASSURANCE OF GODS WILLINGNESS TO RECEIVE US AS SINNERS, AND THIS GIVES US REST FROM ALL DISTRESSING DOUBTS ABOUT OUR SALVATION.

III. FAITH IN THE GOSPEL INVOLVES A TRANSFORMING IMPRESSION OF GODS BENEVOLENCE, AND THIS GIVES US REST FROM ALL THE DISTRESSING FEELINGS OF A SELFISH LIFE.

IV. FAITH IN THE GOSPEL INVOLVES THE CENTRING OF THE SOUL UPON ONE OBJECT OF LOVE AND ONE COURSE OF ACTION, AND THIS GIVES REST FROM ALL THE PAINS OF DISTRACTION.

V. FAITH IN THE GOSPEL INVOLVES AN ASSURANCE IN A BLESSED IMMORTALITY, AND THIS GIVES US REST FROM ALL DISTURBING THOUGHTS ABOUT OUR OWN DEATH AND THAT OF OUR FRIENDS. (Homilist.)

The rest of Gods people

I. WHAT IS THE REST?

1. A rest from sin.

2. A rest from sorrow.

3. It consists of what is positive also.

(1) It is a bestowment of eternal life.

(2) It is being with Christ.

(3) It is working for God without weariness, and with full power to do so.

II. WHEN IS THE REST? It commences with the renewed soul when it first looks not at the things which are seen, but at the things which are not seen. It brightens upon us more and more as we rise from the lower, the temporal, to the higher, the eternal life. It is fully revealed to us when we have done with mortality and sin.

III. FOR WHOM IS THE REST? Only for those who love holiness, and hate iniquity and sin. (Homilist.)

Rest

It appears from the text that even now persons of a certain character enjoy rest.

I. OF THE NATURE OF THIS REST. It is not a rest merely to hear of, to speak of, and to desire, but a rest in actual enjoyment. We who have believed do enter into rest.

1. That rest is pictured in some degree by its types--Canaan--the Sabbath--the Sabbatic year.

2. If the types may help us to a guess at the peace of the Christian, we may, perhaps, come at it a little more clearly by remembering the oppositions to peace which in the believer are removed. The believer rests from the guilt of sin because he has seen his sins laid upon Christ, his scapegoat, and he concludes that if sin were laid on Christ it is not on him.

3. Some conception of this rest may be gathered from the graces which a true faith begets and fosters in the Christian mind. After all, a man makes his own condition. It is not the dungeon or the palace that can make misery or happiness. We carry palaces and dungeons within ourselves, according to the constitution of our natures, Now, faith makes a man heavenly in mind; it makes him care more for the world to come than for that which now is; it makes the invisible precious to him, and the visible comparatively contemptible. Do you not see, therefore, what rest a true faith gives us amidst the distresses of this mortal life? Who cries for pebbles when he possesses pearls? The grace of faith, moreover, works in us resignation. He who fully trusts his God becomes perfectly resigned to his Fathers will.

The habit of resignation is the root of peace. Faith, furthermore, promotes unselfishness by kindling worthier affections; and so much is this for our peace, that it is most true that were a man perfectly unselfish it would be impossible for him to be disturbed with discontent. All our unrest lies at the root of self.

II. HOW DOES THE CHRISTAIN OBTAIN INTEREST? We which have believed. Do notice this, that the way in which the believer comes to his rest is entirely through belief or trust. And what is this believing? Why it is a simple trust; it is a trusting upon Christ as Gods appointed Saviour; it is trusting the Father and believing in His infinite love to us; it is trusting the Holy Ghost, and giving up ourselves to the sway of His Divine indwelling. Trusting brings rest.

III. WHAT IS THE GROUND AND REASON OF A CHRISTIANS REST? It is a dreadful thing to be at rest in extreme peril, lulled by false security. It is perilous to sleep in a house built on a foundation of sand, when the floods are out, and the winds are about, to sweep all away; it is horrible to be at peace in a condemned cell, when already the scaffold has been put up, and the hour of execution is hastening on! But the believer has good reason for being at peace, and why? He has these reasons amongst others. He trusts to be saved by a way which God has appointed. Here is a firm rock to rest on. What better person can we depend upon than Jesus, the Son of God? The believer, moreover, knows that all things which were necessary to save him and all the elect are already performed. In conclusion:

1. To the man who never has rested. Try Gods way of rest. Trust, and you shall rest.

2. The next word is to those of you who once did rest, but do not now. You backslider, this is your word, return unto thy rest. You never will find rest out of Christ--especially you.

3. Lastly to you who are at rest now, endeavour to keep it; and the way to keep it is the way you first gained it. (C. H. Spurgeon.)

A delicious experience

In the text we have a declaration of experience, We which have believed do enter into rest, to which is very singularly added, As He said, As I have sworn in my wrath, if they shall enter into my rest. The happy declaration is supported by the tremendous oath of judgment, which shut out the unbelieving race. There is usually a promise embedded in a threatening, like gold in quartz; just as there is generally a threatening as the reverse of the golden coin of promise. I venture to say that the threatening in this case even gives a touch of rose colour to the promise, for it runs thus, If they shall enter into My rest. Whereas the declaration only says, rest: we which have believed do enter into rest, the word My is added. That little word is like a bright gleam amidst the blackness of the tempest. Oh, the glory of that which God calls My rest!

I. THE PEOPLE TO WHOM THIS EXPERIENCE IS CONFINED. They rest, and no one else: they rest, because they have believed. As surely as unbelief shuts out, so surely does faith shut in. What is to believe?

1. To believe is, first of all, to accept as true the revelation of God; to give unfeigned assent and consent to all that God has made known in His Word, and especially to believe that He was, in Christ Jesus, reconciling the world unto Himself, not imputing their trespasses unto them.

2. The operative point of faith is the next one: we trust ourselves with Him who is revealed; thus we carry our belief of truth to its practical conclusion.

3. Out of this trust must come action agreeable thereunto.

II. THE EXPERIENCE ITSELF: We which have believed do enter into rest. We will propound no theory, and indulge no imagination, but keep to matters of fact.

1. Wherein do we rest?

(1) We rest where God rests: that is, in the person of the Lord Jesus Christ. What a wondrous personality we see in Him! As God, He is the infinite delight of the Father. As personified Wisdom, our Lord Jesus says, I was by Him, as one brought up with Him; and I was daily His delight, rejoicing always before Him. We cannot tell how much the Father loves Him, and how perfectly He rests in Him.

(2) We rest in His work. Full atonement, perfect righteousness, glorious victory!

2. What is comprehended in this rest? All things. Here we lay every burden down.

3. What are the excellencies of this rest?

(1) Honour.

(2) A wonderful source of strength.

(3) An incentive to diligence.

(4) This rest also brightens life.

4. What are the limits of this rest? We may place them where we will. According to your faith, so be it unto you. We which have believed do enter into rest. It is an entrance, and no more, as yet. But when an Israelite had an entrance into Canaan, it was his own fault if he did not penetrate the interior, and traverse the land from Dan to Beersheba. Ask, and ye shall receive. All things are possible to him that believeth.

III. THE PERSONAL ASSERTION OF THIS EXPERIENCE: We which have believed do enter into rest. I like the positive speech of the apostle for himself and his friends. I do not invite any of you to say that faith gives you peace unless it does so.

1. It must be a matter of fact. We want no empty profession.

2. This declaration, that we have rest, should always be made with a holy purpose. We must not go about boasting of our peace.

3. If you can say as much as this--By believing have entered into rest, be thankful; for this privilege is a gift of love. It is a wonderful instance of sovereign grace that such unworthy ones as we are should enter into Gods rest. But if you cannot say it, do not despair. Make it a point of question with yourself. Why have I not entered into rest? Is it because I have not believed? Oh, that all the way between here and heaven we may journey on with restful hearts, led beside the still waters! I have seen, in of the likeness, Heaven was in him before he was in heaven. Now, that must be so with us, for nobody gets into heaven who does not get heaven into himself first. Oh, to get heaven into us this meriting, and keep it there for ever! (Ibid.)

The state of believers under the gospel

I. THE STATE OF BELIEVERS UNDER THE GOSPEL IS A STATE OF BLESSED REST. It is Gods rest and theirs. God created man in a state of present rest. This rest consisted in three things.

1. Peace with God.

2. Satisfaction and acquiescency in God.

3. Means of communion with God. All these were lost by the entrance of sin, and all mankind was brought thereby into an estate of disquietment. In the restoration of these, and that in a better and more secure way doth this gospel-state of believers consist

(1) Without it our moral state in respect of God is an estate of enmity and trouble.

(2) There is in all men before the coming of the gospel a want of an acquiescency and satisfaction in God.

3. Unto peace with God, and acquiescency in Him, a way of intercourse and communion with Him is required, to complete a state of spiritual rest. And this also, as it was lost by sin, so it is restored unto us in and by the gospel.

II. IT IS FAITH ALONE WHICH IS THE ONLY WAY AND MEANS OF ENTERING INTO THIS BLESSED STATE OF REST. And that both negatively so that without it no entrance is to be obtained, whatever else men may plead to obtain it by; and positively, in that it alone effects it, without a contribution of aid and strength in its so doing, from any other grace or duty whatever.

III. THERE IS A MUTUAL INBEING OF THE PROMISES AND THREATENINGS OF THE COVENANT, SO THAT IN OUR FAITH AND CONSIDERATION OF THEM, THEY OUGHT NOT UTTERLY TO BE SEPARATED.

1. Because they have both of them the same rise and spring. They do both of them but declare the actings of the one holy God according to the distinct properties of His nature upon distinct objects.

2. Both of them, as annexed to the covenant, or as the covenant is administered by them, have the same end. God doth not design one end by a promise, and another by a threatening; but only different ways of compassing or effecting the same end. The end of both is, to increase in us faith and obedience.

3. Theatenings are conditional; and the nature of such conditions is, not only somewhat is affirmed upon their supposal, and denied upon their denial; but the contrary unto it, is affirmed upon their denial; and that because the denial of them doth assert a contrary condition.

4. The same grace is administered in the covenant to make the one and the other effectual. (John Owen, D. D.)

The Christians rest

Comparing the Sabbath of Gods rest at Creation with the Sabbath that is left to the people of God, he justifies the comparison by urging that he that is entered into His rest, he also hath ceased from his own works, as God did from His. This, surely, would seem to show that when we cease from our own works, the sacred rest commences. What, then, are our own works? By these I would understand all those wretched and laborious ways of life which have their origin and end in the corrupted principles of our own hearts, as contrasted with those ways of life and happiness which at once become ours, and with them a Sabbath-rest of spirit, when (and this is surely before the grave), abandoning all the miserable devices with which the wisdom of this world endeavours to delude itself into fictitious happiness, we cast our sins upon the sacrificed Lamb of God, our cares upon the Father of mercies, and, in the bright confidence of faith, walk humbly on to heaven, feeling already within us the dawnings of the heaven we are approaching. (Prof. Archer Butler.)

My rest

The rest of God

The great and outstanding characteristic of it is, that it is Jehovahs rest. It is, in the first instance, Gods own rest before it becomes ours; and it becomes ours, only because it, in the first place, is Gods. The repose and blessedness of Jehovah Himself must be not only the model for, but identical with, the repose and blessedness of the creature, in so far as their capacities permit of it. But the history of Gods dealings with our race presents us with several and somewhat different examples of that Divine resting, which is the source and the foundation of the rest of His Church.

I. We have the rest of God THE CREATOR in the beginning, when He ceased from the work of creation, and rested on the seventh day from all His works which He had made. In that rest which Jehovah Himself found in a sinless and unfallen world, when the days work was finished, and He kept and blessed the Sabbath day of creation, there was the foundation laid for the rest and blessedness of the unfallen creature.

II. We have another Divine rest spoken of in Scripture--THE REST OF GOD THE SON, WHEN HE ROSE FROM THE DEAD, HAVING FINISHED THE

REDEMPTION OF HIS PEOPLE AND CEASED FROM ALL THE WORKS THAT HE WROUGHT. He rejoiced in His finished work, calling upon His people to rejoice in it likewise. And there, where the Saviour found rest will the soul of the sinner find rest also.

III. There is yet another rest of the glorious Godhead referred to in Scripture--THE REST OF GOD THE SPIRIT, WHEN HE TOO SHALL HAVE FINISHED HIS LABOUR, and ceased from His works, and entered into His rest. The rest of the Spirit is yet to come. Nor can it dawn until the new creation, with all its glory, shall be finished, until the remaining power of sin in the elect creatures of God shall be destroyed, and until the Church of Christ, gathered out of every people, shall be complete in its members and perfect in their holiness, and so made ready to be presented unto God a glorious Church, &c. And have the people of the election no share in this third and final rest of the Godhead, which shall sum up and include every other? Assuredly yes; for there remaineth still a rest for the people of God. The unfallen creature of God was at the creation called upon to join in the Creators rest; and there, even amid the gladness of Paradise, he found his chief happiness and joy. The redeemed sinner was at the redemption invited to share his Redeemers rest; and there he found for his guilty soul pardon and peace. And the believer, at the dawn of the last and eternal Sabbath, shall be invited to share in the rest of the Spirit; and then he shall find himself made perfect both in holiness and happiness. Heaven is now gathering within its ample arms all the good and true upon earth--the lights of this world, of whom the world was not worthy, the prophets, the righteous men and the witnesses for God--all those that have been born of the Spirit. And earth, too, is ripening its fruit in expectation of the coming day of the manifestation of the sons of God. And those that have been quickened from above, the children of God here, are growing in grace and holiness, and preparing for the rest on high. And when that harvest shall be all gathered, the Spirit shall cease from His work, even as the Father and the Son ceased from Theirs before; and with Him the saints, whom He has called, and chosen, and perfected, shall enter upon the last and the highest rest of God. (J. Bannerman, D. D.)

The rest of God and of man

What, then, is the rest of God? The rest which Genesis speaks about was, of course, not repose that recruited exhausted strength, but the cessation of work because the work was complete, the repose of satisfaction in what we should call an accomplished ideal. And, further, in that august conception of the rest of God is included, not only the completion of all His purpose, and the full correspondence of effect with cause, but likewise the indisturbance and inward harmony of that infinite nature whereof all the parts co-operant to an end move in a motion which is rest. And, further, the rest of God is incompatible with, and, indeed, but another form of, unceasing activity. My Father worketh hitherto, and I work, said the Master; though the works were, in one sense, finished from the foundation of the world. Now can we dare to dream that in any fashion that solemn, Divine repose and tranquillity of perfection can be reproduced in us? Yes! The dewdrop is a sphere, as truly as the sun; the rainbow in the smallest drop of rain has all the prismatic colours blended in the same harmony as when the great iris strides across the sky. And if man be made in the image of God, man perfected shall be deiform, even in the matter of his apparently incommunicable repose. For they who are exalted to that final future participation in His life will have to look back, too, upon work which, stained as it has been in the doing, yet, in its being accepted upon the altar on which it was humbly laid, has been sanctified and greatened, and will be an element in their joy in the days that are to come. They rest from their labours, and their works do follow them--not for accusation, nor to read to them bitter memories of incompleteness, but rather that they may contribute to the deep repose and rest of the heavens. In a modified form, but yet in reality, the rest of God may be possessed even by the imperfect workers here upon earth. And, in like manner, that other aspect of the Divine repose, in the tranquillity of a perfectly harmonious nature, is altogether, and without restriction, capable of being reproduced, and certain in the future to be reproduced in all them that love and trust Him, when the whole being shall be settled and centred upon Him, and will, and desires, and duty, and conscience shall no more conflict. Unite my heart to fear Thy name, is a prayer even for earth. It shall be fully answered in Heaven, and the souls made one through all their parts shall rest in God, and shall rest like God. And further, the human participation in that Divine repose will have, like its pattern, the blending without disturbance of rest with motion. The highest activity is the intensest repose. Just as a light, whirled with sufficient rapidity, will seem to make a still circle; just as the faster a wheel moves the more moveless it seems to stand; just as the rapidity of the earths flight through space, and the universality with which all the parts of it participate in the flight, produce the sensation of absolute immobility. It is not motion, but effort and friction, that break repose; and when there is neither the one nor the other, there will be no contrariety between activity and rest; but we shall enjoy at once the delights of both without the wear and tear and disturbance of the one or the languor of the other. (A. Maclaren, D. D.)

Sabbath days

Maurice speaks of learning to keep Sabbath days in the midst of the worlds din.

Why God rested

An architect who has built a majestic cathedral, a painter who has finished a glorious picture, a sculptor who has carved a noble statue, rests-not because his genius has been exhausted; it may even have been developed and exalted by his labour,--but because he rejoices when his idea has assumed a permanent form of grandeur or beauty. And so God rested-found delight in His material and spiritual creation. (R. W. Dale, LL. D.)

Faith and rest

Rev. T. Collins said to a man whom he visited, Here, read this. Round thee and beneath are spread the everlasting arms. Whose arms? Gods. Where spread? Around my soul and underneath. Why man, say you so? Sink down upon them, then, and rest. I will try. James, James! there you are again, trying instead of trusting. Suppose you placed your child in the cradle and said, Now, dear one, rest; would you expect the little one to set itself shaking the cradle and to say, I am trying ? Would he rest so? No, sir, he must be still to rest. And so must you, James. Tell God, Thou art mine and I am Thine; cast thyself on His fidelity; sink down upon Him, and on an arm firmer than rock, tenderer than a mothers thou shalt rest. (S. Coley.)

Rest in God

The nearer a thing is to its centre, the less is the motion experienced. You do not feel the pitching and rolling of a steamer or a sailing vessel midships as you do elsewhere. Pin a bit of paper to the rim of a carriage wheel, and how swiftly it is whirled round when the vehicle moves. Fasten it on the axle and it revolves very slowly. God is the centre of the universe, especially the centre of all created beings. Live near Him, and you will feel less the shocks of trouble and the vibrations of sin. (T. R.Stevenson.)

Perfect rest

Those whose hearts are not at perfect rest resemble a bottle but partly filled with water, which is agitated by the least motion; those whose hearts are at ease are like the same bottle filled to the brim which cannot be disturbed.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Heb 4:3. For we who have believed — Or, who believe, namely, in Christ, and the promises of rest made in the gospel, and are diligent in the use of the means appointed in order to the attainment of it; do enter into rest — Are at present made partakers of the rest promised by Jesus to the weary and heavy-laden that come to, and learn of him, Mat 11:28-29 : the rest implied in peace with God, peace of conscience, tranquillity of mind, the love of God and of all mankind shed abroad in the heart, and lively hopes of future felicity. Or rather, as Macknight observes, the present tense is put for the future, to show the certainty of believers entering into the rest of God. For the discourse is not directly concerning any rest belonging to believers in the present life, but of a rest remaining to them after death, Heb 4:9. As he said — Clearly showing that there is a further rest than that which followed the finishing of the creation; As I have sworn, &c., if they shall enter — That is, they shall never enter; into my rest — Namely, by reason of their unbelief. The apostle’s argument is to this purpose: Seeing men are by the oath of God excluded from God’s rest on account of unbelief, this implies that all who believe shall enter into his rest. Although the works were finished before, even from the foundation of the world — So that God did not speak of resting from them. The proposition is, There remains a rest for the people of God. This is proved, (Heb 4:3-11,) thus: that psalm (the 95th) mentions a rest, yet it does not mean, 1st, God’s rest from creating, for this was long before the time of Moses, nor the rest of the seventh day, which was instituted from the beginning. Therefore God’s swearing that the rebellious Israelites in the wilderness should not enter into his rest, shows that there was then another rest to be entered into, of which they who then heard fell short. Nor is it, 2d, The rest which Israel obtained through Joshua, for the psalmist wrote after him. Therefore it Isaiah , 3 d, The eternal rest in heaven.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

d. For us, too, remains a rest, a danger of fall by unbelief, and a stern adjudging WORD, Heb_4:3-13.

3. For—To unfold the nature of this our rest, mentioned in Heb_4:1, as parallel to the Canaan rest of Heb_3:11; Heb_3:18. We—Believers of our dispensation universally.

Do enter—General present tense; it is the law of our present dispensation that we do by faith enter heaven.

Rest—The digression on this term is a good instance of what has been called Paul’s “going off at a word.” The word rest, in last chapter, struck his mind impressively, and becomes a key-word for this. It is a beautiful word, soothing to the weary spirit. Indeed, eastern Buddhism feels life so heavy and rest so desirable as to seek for Nirvana, utter annihilation, as a most desirable repose. But that is the religion of despair, as Christianity is the religion of hope. The Christian rest is repose from all that is wearying in life, yet enjoyment of perfect bliss.

As he said—Quoting again Psa_95:11 to illustrate the Canaan rest.

Although—God applies to this rest a my in the psalm, although it was not his creational rest, for his creation was finished long before he used the words in Psalms 95, even from the foundation of the world.

By bold conception in the present passage the analogous rest of God at creation, of Israel in Canaan, and of the Christian in paradise, are correlated and identified as deeply one. All are three ineffable and divine reposes after a divinely imposed task, and at bottom they are all the same blessed refreshment. Of this bottom reality Israel’s rest in Canaan was but a rough type. But as the deaths in the wilderness under divine wrath implied a deeper death underlying, so the repose of Israel in Canaan implied a profounder underlying rest.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hebrews

THE REST OF FAITH

Heb 4:3

‘Do enter’ - but on a hundred gravestones you will read ‘He entered into rest’ on such and such a day, as a synonym for ‘He died.’ It is strange that an expression which the writer of this Epistle takes pains to emphasise as referring to a present experience should, by common consent, in popular use, have been taken to mean a future blessing. If nominal Christians had found more frequently that their faith was strong enough to produce its natural effects, they would not have so often misunderstood our writer. He does not say, ‘We, when we die, shall enter into rest,’ but ‘We who have believed do enter.’

It is a bold statement, and the experience of the average Christian seems to contradict it. But if the fruit of faith is repose; and if we who say we have faith are full of unrest, the best thing we can do is not to doubt the saying, but to look a little more closely whether we have fulfilled its conditions. ‘We which have believed do enter into rest.’

I. So, then, the first thing to be noted here is the present rest of faith.

I say ‘faith’ rather than ‘belief,’ because I wish to emphasise the distinction between the Christian notion of faith, and the common notion of belief. The latter is merely the acceptance of a proposition as true; and that is not enough to bring rest to any soul, though it may bring rest to the understanding. It is a great pity, though one does not quite see how it could have been avoided, that so frequently in the New Testament, to popular apprehension, the depth of the meaning. of that one requirement of faith is obscured because it is represented in our version by the word ‘believe,’ which has come to be appropriated to the mere intellectual act. But if you will notice that the writer of this Epistle uses two other words as interchangeable with ‘belief,’ you will understand the depth of his meaning better. Sometimes he speaks of our ‘confidence’ - by which he means precisely the same thing. Sometimes he speaks of our ‘obedience ‘ - by which he means precisely the same thing. So there is an element of voluntary submission implied, and there is an element of outgoing confidence implied in the word. And when he says, ‘We which have believed do enter into rest,’ he does not mean ‘We which acknowledge that Jesus Christ is the Son of God, and the Saviour of the world, But we who, acknowledging, let our hearts go out to Him in trust, and our wills bow down before Him in obedience and submission. We thereby do enter into rest.’ Carry with you these two thoughts, then - ‘confidence’ and ‘obedience’ - as indispensable elements in the New Testament conception of faith, and then you can understand the great saying of my text.

Trust brings rest, for the trust which grasps Jesus Christ, not only intellectually, but with the reliance of the whole nature upon Him to do for me that which my understanding believes that He will do - that trust brings rest because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest. These are our perverted relation to God, and the alienation of our hearts from Him. Brother! there is no rest deep as life which does not flow from rejoicing confidence in Christ’s great sacrifice by which the innermost source of conflict and disturbance in our souls has been dealt with. Most of us are contented if there be a superficial appearance of calm, like the sunny vineyard on the slopes of a volcano, whilst-in the heart of it sulphurous fires are bubbling and boiling, and will burst out some day. What is the worth of a tranquillity which only survives on condition of our ignoring the most patent and most operative fact in our lives? It is only when you shuffle God out of your consciousness, and when you wink hard so as not to see the facts of your own moral condition and sinfulness, or when you sophisticate yourself into illogical and unreasonable diminution of the magnitude and gravity of your sins, that some of you know a moment’s rest. If the curtain were once drawn aside, and we were brought face to face with the realities of heaven and the realities of our own characters, all this film of apparent peace would break and burst, and we should be left to face the trouble that comes whenever a man’s relation with God is, consciously to himself, perverted and wrong. But trust brings rest; rest from the gnawing of conscience, rest from the suspicion of evil consequences resulting from contact with the infinite divine righteousness, rest from all the burden of guilt, which is none the less heavy because the man appears to be unconscious of it. It is there all the same. ‘We which have believed do enter into rest,’ because our trust brings about the restoration of the true relation to God and the forgiveness of our sins. Trust brings rest, because it casts all our burdens on another. Every act of reliance, though it does not deliver from responsibility, delivers from anxiety. We see this even when the object of our trust is but a poor creature like ourselves. Husbands and wives who find settled peace in one another; parents and children; patrons and protected, and a whole series of other relationships in life, are witnesses to the fact that the attitude of reliance brings the actuality of repose. A little child goes to sleep beneath its mother’s eye, and is tranquil, not only because it is ignorant but because it is trustful. So if we will only get behind the shelter, the blast will not blow about us, but we shall be in what they call on the opposite side of the Tweed, in a word that is music in the ears of some of us - a ‘lown place,’ where we hear not the loud winds when they call. Trust is rest; even when we lean upon an arm of flesh, though that trust is often disappointed. What is the depth of the repose that comes not from trust that leans against something supposed to be a steadfast oak, that proves to be a broken reed, but against the Rock of Ages? We which have ‘believed do enter into rests’ Trust brings repose, because it effects submission. The true reason for our restlessness in this world is not that we are ‘pelted by the pitiless storm’ of change and sorrow. A grief accepted loses most of its power to sadden, and all its power to perturb. It is not outward calamities, but a rebellious will that troubles us. The bird beats itself against the wires of its cage, and wounds itself, whereas if it sat still in its captivity it might sing. So when we trust we submit; and submission is the mother of peace. There is no other consolation worth naming for our sorrows, except the consolation that comes from submission. When we accept them, lie still, let him strike home and kiss the rod, we shall be at rest.

Trust brings repose, because it leads to satisfied desires. We are restless because each object that we pursue yields but a partial satisfaction, and because all taken together are inadequate to our needs. There is but one Person who can fill the heart, the mind, the will, and satisfy our whole nature. No accumulation of things, be they ever so precious, even if they are the higher or more refined satisfactions of the intellect, can ever satisfy the heart. And no endless series of finite persons is sufficient for the wants of any one of the series, who, finite as he is, yet needs an infinite satisfaction. It must be a person that shall fill all the cavities and clefts of our hearts, and, filling them, gives us rest. ‘My soul thirsteth for God,’ though I misinterpret its thirst, and, like a hot dog upon a road, try to slake my thirst by lapping at any puddle of dirty water that I come across in my path. There is no satisfaction there. It is in God, and in God only, that we can find repose.

Some of us may have seen a weighty acknowledgment from a distinguished biologist lately deceased which strikes me as relevant to this thought.

Listen to his confession: ‘I know from experience the intellectual distractions of scientific research, philosophical speculation, and artistic pleasures, but am also well aware that even when all are taken together, and well sweetened to taste, in respect of consequent reputation, means, social position, etc., the whole concoction is but as light confectionery to a starving man .... It has been my lot to know not a few of the foremost men of our generation, and I have always observed that this is profoundly true.’ That is the testimony of a man who had tried the highest, least material forms of such a trust. And I know that there is an ‘amen’ to it in every heart, and I lift up opposite to all such experiences the grand summary of Christian experience: ‘We which have believed do enter into rest.’

II. Note, secondly, the energy of work which accompanies the rest of faith.

There is a good deal said in the context - a difficult context, with which we are not concerned at present, about the analogy between a man’s rest in God and God’s own rest. That opens wonderful thoughts which I must not be tempted to pursue, with regard to the analogy between the divine and the human, and the possible assimilation, in some measure, of the experiences of the creature with those of the Creator. Can it be that, between a light kindled and burning itself away while it burns, and fire which burns and is not consumed, there is any kind of correspondence? There is, however dim the analogy may be to us. Let us take the joy and the elevation of that thought, ‘My peace I give unto you.’

But the main point for which I refer to this possible analogy is in order to remind you that the rest of God is dealt with in Scripture as being, not a cessation from work, but the accomplishment of a purpose, and satisfaction in results. ‘My Father worketh hitherto, and I work,’ said Jesus Christ. And modern speculation puts the same thought in a more heathenish fashion when it says ‘preservation is continual creation.’ Just as God rests from His creative work, not as if either needing repose or holding His hand from further operation, but as satisfied with the result; just as He rests in work and works in rest, so Jesus Christ sits at the right hand of God in eternal indisturbance and repose, in token that He has fulfilled His work on earth. But He is likewise represented as standing at the right hand of God in attitude to help His servants, and as evermore working with them in all their toils.

In like manner we shall much misconceive the repose of faith, if we do not carry with us the thought that that repose is full of strenuous toil Faith brings rest. Yes! But the main characteristic of Christian faith is that it is an active principle, which sets all the wheels of holy life in more vigorous motion, and breathes an intenser as well as calmer and more reposeful activity into the whole man. The work of faith is quite as important as the rest of faith. It works by love, and the very repose that it brings ought to make us more strenuous in our toil. We are able to cast ourselves without anxiety about ourselves, and with no distraction of our inner nature, and no weakening of power in consequence of the consciousness of sin, or of unconscious sin - into the tasks which devolve upon us, and so to do them with our might. The river withdrawn from all divided channels is gathered into the one bed that it may flow with power, and scour before it all impurities. So the man who is delivered from restlessness is quickened for work, and even ‘in his very motion there is rest.’ It is possible to blend together in secret, sweet, indissoluble union these two partial antitheses, and in the midst of the most strenuous effort to have a central calm, like the eye of the storm which whirls in its wild circles round a centre-point of perfect repose. It is possible, at one and the same time, to be dwelling in the secret place of the Most High, and feeding our souls with that calm that broods there, and to be up to the ears in business, and with our hands full of pressing duties. The same faith which ushers us into the quiet presence of God in the centre of the soul, pushes us into the forefront of the battle to fight, and into the world’s busy workshop to labour.

So the rest which is Christian is a rest throbbing with activity; and, further, the activity which is based on faith will deepen repose, and not interrupt it. Jesus Christ distinguished between the two stages of the tranquillity which is realised by His true disciples, for He said ‘Come unto Me... and I will give you rest’ - the rest which comes by approach to Him in faith from the beginning of the approach, rest resulting from the taking away of what I have called the deepest cause of unrest. There is a second stage of the disciples’ action and consequent peace; ‘Take My yoke upon you... and ye shall find rear’ - not ‘I will give’ this time - ‘ye shall find’ - in the act of taking the yoke upon your necks - ‘rest to your souls.’ The activity that ensues from faith deepens the rest of faith.

III. Lastly, to consider the future perfecting of the present rest.

In a subsequent verse the writer uses a different word from that of my text to express this idea; and it is rather unfortunate for the understanding of the progress of the thought that our version has kept the same expression in both cases. ‘There remaineth therefore a rest to the people of God’ -which follows a few verses after my text - had better have been rendered,’There remaineth the keeping of a Sabbath to the people of God’; although probably the writer is pointing to the same facts there as in my text, yet he introduces a metaphor which conveys more clearly than the text does the idea of an epoch of rest following upon a week of toil.

So I may venture to say that the repose of faith which is experienced here, because the causes of unrest are taken away, and a new ally comes into the field, and our wills submit, and our desires are satisfied, is but the germ of that eternal Sabbath day to which we look forward. I have said that the gift spoken of here is a present thing; but that present thing bears in all its lineaments a prophecy of its own completion. And the repose of a Christian heart in the midst of life’s work and worry is the best anticipation and picture, because it is the beginning, of the rest of heaven.

That future, however it may differ from this present, and how much it differs none know except those who are wrapt in its repose, is in essence the same. Yonder, as here, we become partakers of rest through faith. There, as here, it is trust that brings rest. And no change of bodily environment, no change of the relations between body and spirit, no transference of the man into new conditions and a new world will bring repose, unless there is in him a trust which grasps Jesus Christ. Faith is eternal, and is eternally the minister of rest. Heaven is the perfecting of the highest and purest moments of Christian experience.

So, Christian men and women, the more trust the more rest. And if it be so that going through this weary world you have but little confirmation of the veracity of the great saying of my text, do not fancy that it is a mistake. Look. to your faith and see that it is deepened.

And let us all, dear friends, remember that not death but faith brings present repose and future perfecting. Death is not the porter that opens the gate of the kingdom. It is only the usher that brings us to the gate, and the gate is opened by Him ‘who openeth and no man shutteth; and who shutteth and no man openeth.’ He opens to them who have believed, and they enter in and are saved. ‘Let us labour, therefore, to enter into that rest, lest any man fall after the same example of unbelief.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

4:3 People who believe the Good News are the true heirs of God’s rest, the salvation that God offers through Christ’s sacrifice. • God said: The quotation of Ps 95:11 reminds the reader that the unbelieving rebels in the wilderness would never enter God’s place of rest (cp. Heb 11:8, 10, 14-16; 12:22-24). • since he made the world: God’s rest means much more than physical entry into Canaan (see study note on 4:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 4:3. Γὰρ) This word refers to the expression, a promise being left, Heb 4:1.—καθὼς, as) Unbelief alone acts as a hinderance.—καίτοι, although) The Protasis is, although the works were finished from the beginning of the world. The Apodosis is, yet He said, I have sworn. But because the Apodosis in the text comes first, yet is omitted. The proposition is, a rest remains to us. This proposition, Heb 4:3-11, is proved thus. Rest is mentioned in the psalm; and yet there it does not signify, I. the rest of God from creation; for this was long before the times of Moses. Therefore another rest was to be expected in the times of Moses, of which those during the same period, who had heard, evidently came short. Nor yet, 2., does that rest which they obtained by Joshua, support the title to this rest; for it was not until afterwards that the Psalmist sung of it. Therefore, 3., he sung of a rest more recent than all these kinds of rest, viz. a rest which would be enjoyed in heaven.—τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων) The genitive absolute, i.e. although the works of the Creator were finished and perfected from the foundation of the world.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_4:3. Confirmation, not of καταλειπομένης ἐπαγγελίας κ.τ.λ., Heb_4:1 (Bengel), nor of καὶ γάρ ἐσμεν εὐηγγελισμένοι, Heb_4:2 (de Wette, Bloomfield, Bisping), and just as little of the two clauses of Heb_4:2 taken together (Delitzsch, Riehm, Lehrbegr. des Hebräerb. p. 799; Moll), but of τῇ πίστει, Heb_4:2. So also Bleek, Alford, and Kurtz. What Riehm (p. 800, note) alleges against this interpretationviz. that the author has already, in Heb_3:15 ff. (specially Heb_3:19), shown clearly enough that the Israelites in the wilderness could not enter into the promised rest on account of their unbelief, that it was therefore impossible that a special proof for this fact should once more be requireddoes not apply; because this very πιστεύσειν was the main question, about the quite special accentuation of which he is seen from the context to be concerned. For surely the whole disquisition, Heb_3:7 to Heb_4:13, has its all-combining centre precisely in the endeavour to animate to πίστις the readers, who were in danger of sinking, like the fathers, into ἀπιστία. The emphasis rests, therefore, upon οἱ πιστεύσαντες, and the sense is: for into rest enter just those of us who have manifested faith. For οἱ πιστεύσαντες cannot signify: if we have displayed faith (Böhme, de Wette, Bisping); this must have been expressed by the anarthrous πιστεύσαντες. On the contrary, οἱ πιστεύσαντες adds a special characterization of the subject of εἰσερχόμεθα, and has the aim of limiting the quite generally expressed we to a definite class of us. The present εἰσερχόμεθα is employed with reference to the certainty of that to be looked for in the future, and οἱ πιστεύσαντες, not οἱ πιστεύοντες is placed, because the πιστεύειν must have already preceded as an historic fact, before the εἰσέρχεσθαι can be accomplished.

καθὼς εἴρηκεν κ.τ.λ.] Scripture proof for the first half of Heb_4:3, from the already cited words of Psa_95:11. Wrongly is καθὼς εἴρηκεν connected by Piscator with Heb_4:1, by Brochmann and Bleek II. with Heb_4:2. For to suppose parentheses before it is unwarranted. In quite a contorted manner Hofmann (p. 187): with καθὼς εἴρηκεν begins a protasis, which finds its apodosis in πάλιν τινὰ ὁρίζει ἡμέραν, Heb_4:7; and even the fact that the latter is apodosis to ἐπεὶ ἀπολείπεται does not, according to him, preclude the possibility of this construction, because this second protasis is connected by οὖν with the first, as a deduction from the same!

εἴρηκεν] sc. ὁ θεός.

ἐν τῇ ὀργῇ μου] sc. at their unbelief and obstinate perverseness, which naturally suggested itself to the readers from the passage of the psalm more copiously adduced in the third chapter, and the reasoning of the author there attached to it.

καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων] although the works were completed from the creation of the world; and accordingly the κατάπαυσις of God was something long present and lying in readiness, in which the Israelites, if they had been believing, might well have obtained part. The words, therefore, serve to point out the deep significance of the divine oath.[64] Wrongly are they taken ordinarily as epexegesis to τὴν κατάπαυσίς μου, in supplying ΚΑΤΆΠΑΥΣΙΝ afresh after ΚΑΊΤΟΙ. Then either ΤῶΝ ἜΡΓΩΝ Κ.Τ.Λ. is made dependent on the ΚΑΤΆΠΑΥΣΙΝ supplied, in that ΚΑΊΤΟΙ is taken, contrary to linguistic usage, in the sense of et quidem: into the rest, namely, from the works which had been completed from the creation of the world (so Schlichting, S. Schmidt, Wolf, Carpzov, Kypke, Baumgarten, Stuart, Heinrichs, Klee, Bloomfield), to which construction, moreover, the repetition of the article ΤῶΝ after ΤῶΝ ἜΡΓΩΝ would have been in any case necessary; or else ΤῶΝ ἜΡΓΩΝ … ΓΕΝΗΘΈΝΤΩΝ is regarded as a genitive absolute: namely (or even, although), into a rest, which ensued upon the works of creation being completed (so Vatablus, Calvin, Beza, Limborch, Cramer, Böhme, Bisping), which however, in like manner, must grammatically have been otherwise expressed. But, in general, the author cannot here have been at all occupied with the subjoining of a definition with regard to the kind of rest which was meant, since he does not anywhere distinguish several kinds of rest, but without further remark presupposes that the κατάπαυσις which ensued for God after the completion of the works of creation is identical with that once promised to the Israelites and now promised to the Christians.

ΤῶΝ ἜΡΓΩΝ] sc. τοῦ θεοῦ. The necessity for thus supplementing is apparent from Heb_4:4; comp. also Heb_4:10. Very arbitrarily, and forcing in a thought entirely foreign to the context, Ebrard understands ΤῶΝ ἜΡΓΩΝ of the works of men, supposing that with καθὼς εἴρηκεν the author proceeds to show to what extent even the O. T. itself points out the insufficiency of the law and its ἜΡΓΑ (!), regards ΤῶΝ ἜΡΓΩΝ as antithesis to the preceding ΟἹ ΠΙΣΤΕΎΣΑΝΤΕς (!), and finds the thought, that all that which can be called ἜΡΓΑ has been wrought from the time of the creation of the world, but has not sufficed to bring mankind to the ΚΑΤΆΠΑΥΣΙς, to a condition of satisfied repose, whence follows that an entirely new way of salvationnot that of human doing and human exertion, but that of faith in Gods saving deedis necessary in order to attain to the ΚΑΤΆΠΑΥΣΙς (!).

ἈΠῸ ΚΑΤΑΒΟΛῆς ΚΌΣΜΟΥ] from the foundation of the world, i.e. since the world began. Comp. Heb_9:26; Mat_13:35; Mat_25:34; Luk_11:50; Rev_13:8; Rev_17:8.

[64] The aim in καίτοι τῶν ἔργων κ.τ.λ. is not, as Bleek thinks, to prove: that men had not perchance even then, after the creation of the world, entered with Him [sc. by the institution of the Sabbath] into the rest here intended by God; for this was a truth which hardly stood in need of any proof.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Lest any man should object, that those words were meant of the Land of Canaan, and of Moses’ doctrine, and therefore cannot well be drawn to Christ, and to eternal life, the Apostle showeth that there are two manner of rests spoken of in the Scriptures: the one, of the seventh day, wherein God is said to have rested from all his works: the other is said to be that same, whereinto Joshua led the people: but this rest is not the last rest whereto we are called and that he proveth by two reasons. For seeing that David so long time after, speaking to the people which were then placed in the land of Canaan, useth these words, Today, and threateneth them still that they shall not enter into the rest of God, which refuseth then the voice of God that sounded in their ears, we must needs say that he meant another time than the time of Moses, and another rest than the rest of the land of Canaan: And that is, that everlasting rest, wherein we begin to live to God, after that the race of this life ceaseth: as God resteth the seventh day from those his works, that is to say, from making the world. Moreover, the Apostle therewithal signifieth that the way to this rest, which Moses and the land of Canaan and all that order of the Law did shadow, is opened in the Gospel only.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. For we which have believed do enter into rest] The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.

But this is a rest differing from the seventh day's rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day's rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight.

We who believe, οι πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχομεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερχωμεθα ουν, therefore let us enter; and thus it answers to φωβηθωμεν ουν, therefore let us fear, Heb 4:1; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before.

From the foundation of the world.] The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in its literal sense; but he now amplifies and decorates it; and thus he rather alludes to than explains the words of David. This sort of decoration Paul employed in Romans 10:6, in referring to these words of Moses, “Say not, who shall ascend into heaven!” etc. Nor is it indeed anything unsuitable, in accommodating Scripture to a subject in hand, to illustrate by figurative terms what is more simply delivered. However, the sum of the whole is this, that what God threatens in the Psalm as to the loss of his rest, applies also to us, inasmuch as he invites us also at this day to a rest.

The chief difficulty of this passage arises from this, that it is perverted by many. The Apostle had no other thing in view by declaring that there is a rest for us, than to rouse us to desire it, and also to make us to fear, lest we should be shut out of it through unbelief He however teaches us at the same time, that the rest into which an entrance is now open to us, is far more valuable than that in the land of Canaan. But let us now come to particulars.

3. For we which have believed do enter into rest, or, for we enter into the rest after we have believed, etc. It is an argument from what is contrary. Unbelief alone shuts us out; then faith alone opens an entrance. We must indeed bear in mind what he has already stated, that God being angry with the unbelieving, had sworn that they should not partake of that blessing. Then they enter in where unbelief does not hinder, provided only that God invites them. But by speaking in the first person he allures them with greater sweetness, separating them from aliens.

Although the works, etc. To define what our rest is, he reminds us of what Moses relates, that God having finished the creation of the world, immediately rested from his works and he finally concludes, that the true rest of the faithful, which is to continue forever, will be when they shall rest as God did. And doubtless as the highest happiness of man is to be united to his God, so ought to be his ultimate end to which he ought to refer all his thoughts and actions. This he proves, because God who is said to have rested, declared a long time after that he would not give his rest to the unbelieving; he would have so declared to no purpose, had he not intended that the faithful should rest after his own example. Hence he says, It remaineth that some must enter in: for if not to enter in is the punishment of unbelief, then an entrance, as it has been said, is open to believers.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) For we which have believed.—The emphasis is two-fold, resting both on “believed” and on “we enter.” The former looks back to Heb_4:2, “by faith”—“for it is we who believed that enter.” . . . The latter looks forward to the remainder of the verse, the purport of which is that the rest exists, and that “entering into the rest” may still be spoken of.

As I have sworn . . .—Rather (as above), as I sware in My wrath, They shall not enter into My rest, (See Heb_3:11.) If in the Scripture (Psa_95:8) God warns men of a later age not to imitate the guilt of those whom He excluded from His rest, it follows (see below on Heb_4:10) that the time for entering into the rest of God was not then past and gone.

Although the works were finished from the foundation of the world.—And therefore the rest into which God will enter with His redeemed people is not that which succeeded the works of creation. This caution is added because the words used by the Psalmist (Psa_95:11) are derived from Gen_2:2-3; though the same words are used, yet, we are reminded, the thought is widely different. The next two verses simply expand and support the thought contained in this: “For whereas we read in one Scripture that God ‘rested’ on the seventh day, another records His sentence on the disobedient people, ‘They shall not enter into My rest.’”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. For we which have believed do enter into rest] Rather, “For we who believed” (i.e. we who have accepted the word of hearing) “are entering into that rest.”

if they shall enter] This ought to have been rendered as in Heb_3:11, “they shall not enter” The argument of the verse is (1) God promised a rest to the Israelites. (2) Many of them failed to enter in. (3) Yet this rest of God began on the first sabbath of God, and some men were evidently meant to enter into it. (4) Since then the original recipients of the promise had failed to enjoy it through disbelief, the promise was renewed ages afterwards, in Psalms 95 by the word “To-day.” The immense stress of meaning laid on incidental Scriptural expressions was one of the features of Rabbinic as well as of Alexandrian exegesis.

from the foundation of the world] God’s rest had begun since the Creation.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labour for life, and salvation by works, and lies in an enjoyment of much inward peace of soul, notwithstanding the world's troubles and Satan's temptations; and such who believe the word or Gospel preached, and Christ in it, not with a general and historical high, or only in profession, but with the heart, and in truth, these enjoy this rest; they are kept in perfect peace, and have much spiritual ease and comfort: this character distinguishes them from the unbelieving Israelites of old, and from present hypocrites and formal professors:

as he said, as I have sworn in wrath, if they shall enter into my rest; the words are in Psa 95:11, and are before cited in Heb 3:11; see Gill on Heb 3:11, they entered not in because of unbelief; none but believers enter into spiritual rest. The apostle applies this proof to his design, by removing all other rests, and particularly by showing that does not mean God's rest from the works of creation:

although the works were finished from the foundation of the world; that is, though the works of creation, that God designed to make, were finished and perfected within the first six days of the world, and then God rested, or ceased to work in a creative way; yet this is not the rest designed in the passage of Scripture cited, nor is it that rest which believers enter into.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

Ver. 3. For we which have believed] Believers (and they only) have heaven beforehand in pretio, in promisso, in primitiis, in the price that was paid for it, in the promise of it (which is a sure hold), and in the firstfruits, the graces of the Spirit, which are as those grapes in the land of Canaan.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For we which have believed do enter into rest - That is, it is a certain fact that believers “will” enter into rest. That promise is made to “believers;” and as we have evidence that “we” come under the denomination of believers, it will follow that we have the offer of rest as well as they. That this is so, the apostle proceeds to prove; that is, he proceeds to show from the Old Testament that there was a promise to “believers” that they would enter into rest. Since there was such a promise, and since there was danger that by unbelief that “rest” might be lost, he proceeds to show them the danger, and to warn them of it.

As he said ... - see Heb 3:11. The meaning of this passage is this. “God made a promise of rest to those who believe. They to whom the offer was first made failed, and did not enter in. It must follow, therefore, that the offer extended to others, since God designed that some should enter in, or that it should not he provided in vain. To them it was a solemn declaration that unbelievers should not enter in, and this implied that believers would. “As we now,” says he, “sustain the character of “believers,” it follows that to us the promise of rest is now made and we may partake of it.”

If they shall enter ... - That is, they shall “not” enter in; see Heb 3:11. The “rest” here spoken of as reserved for Christians must be different from that of the promised land. It is something that pertains to Christians now, and it must, therefore, refer to the “rest” that remains in heaven.

Although the works were finished ... - This is a difficult expression. What works are referred to? it may be asked. How does this bear on the subject under discussion? How can it be a proof that there remains a “rest” to those who believe now? This was the point to be demonstrated; and this passage was designed clearly to bear on that point. As it is in our translation, the passage seems to make no sense whatever. Tyndale renders it, “And that spake he verily long after that the works were made from the foundation of the world laid;” which makes much better sense than our translation. Doddridge explains it as meaning, “And this may lead us further to reflect on what is said elsewhere concerning his works as they were finished from the foundation of the world.” But it is difficult to see why they should reflect on his works just then, and how this would bear on the case in hand. Prof. Stuart supposes that the word “rest” must be understood here before “works,” and translates it, “Shall not enter into my rest, to wit, rest from the works which were performed when the world was founded.” Prof. Robinson (Lexicon) explains it as meaning, “The rest here spoken of, ‘my rest,’ could not have been God’s resting from his works Gen 2:2, for this rest, the Sabbath, had already existed from the creation of the world.” Dr. John P. Wilson (ms. notes) renders it, “For we who have believed, do enter into rest (or a cessation) indeed (καίτοι kaitoi) of the works done (among people) from the beginning of the world.” Amidst this variety of interpretation it is difficult to determine the true sense. But perhaps the main thought may be collected from the following remarks:

The Jews as the people of God had a rest promised them in the land of Canaan. Of that they failed by their unbelief.

(2)The purpose of the apostle was to prove that there was a similar promise made to the people of God long subsequent to that, and to which “all” his people were invited.

(3)That rest was not that of the promised land, it was such as “God had himself” when he had finished the work of creation. That was especially “his rest” - the rest of God, without toil, or weariness, and after his whole “work” was finished.

(4)His people were invited to the same “rest” - the rest of God - to partake of his felicity; to enter into that bliss which “he” enjoyed when he had finished the work of creation. The happiness of the saints was to be “like” that. It was to be “in their case” also a rest from toil - to be enjoyed at the end of all that “they” had to do.

To prove that Christians were to attain to “such” a rest, was the purpose which the apostle had in view - showing that it was a general doctrine pertaining to believers in every age, that there was a promise of rest for them. I would then regard the middle clause of this verse as a parenthesis, and render the whole, “For we who are believers shall enter into rest - (the rest) indeed which occurred when the works were finished at the foundation of the world - as he said (in one place) as I have sworn in my wrath they shall not enter into my rest.” That was the true rest - such rest or repose as “God” had when he finished the work of creation - such as he has now in heaven. This gives the highest possible idea of the dignity and desirableness of that “rest” to which we look forward - for it is to be such as God enjoys, and is to elevate us more and more to him. What more exalted idea can there be of happiness than to participate in the calmness, the peace, the repose, the freedom from raging passions, from wearisome toil, and from agitating cares, which God enjoys? Who, torn with conflicting passions here, wearied with toil, and distracted with care, ought not to feel it a privilege to look forward to that rest? Of this rest the Sabbath and the promised land were emblems. They to whom the promise was made did not enter in, but some “shall” enter in, and the promise therefore pertains to us.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters into his rest after the accomplishment of his works, and shall we expect to enter before we accomplish what he has given us to do? Let us fear, but in hoping; let us hope, but in labouring. --- The works....were finished.[1] This place is the same, and equally obscure in the Greek as in the Latin text. The apostle here examines what David, as a prophet, could mean, when he said of some: they shall not enter, or, if they shall enter into my rest. His argument is this: David could not prophesy of that rest, by which God, after he had created all things, (Genesis ii. 2.) is said to have rested the seventh day, when he had finished the works of creation. Nor could David speak of that other time of resting, which was promised and given to the Israelites, when, having conquered all their enemies, they were introduced by Jesus, or Josue [Joshua], into the promised land of Chanaan [Canaan]; for these two rests were passed long before his prophesy: therefore David must speak of some rest that was to come afterwards, when he said: To-day, if you shall hear his voice, harden not your hearts, &c. Therefore it must needs follow that some day of rest, some sabbatism, as he calls it, after his time, must remain for the people of God, that should not harden their hearts: and from hence he concludes that David had in view that eternal rest of happiness which the Messias was to obtain for us, a rest without end in the kingdom of heaven. --- Let us hasten, therefore, or as it is in the Greek, let us make it our endeavour, to gain that place of rest, by our persevering in faith and good works, and take heed not to be excluded with the unbelievers. (Witham)

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[BIBLIOGRAPHY]

Operibus ab institutione mundi perfectis, Greek: kai toi ton ergon apo kataboles kosmou genethenton.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For we which have believed do enter into rest: a further reason setting home this counsel, was the certain benefit of our care in believing; for that the community of real Christians, partakers and exercisers of the same precious faith, as Paul himself, 2Pe 1:1, have the same privilege as believing Caleb and Joshua had, Num 14:24,30, to enter into God’s rest; initially having peace with God now, and his love shed abroad in their hearts by the Holy Ghost, witnessing their reconciliation, justification, renovation, adoption, so as they rejoice in hope of the glory of God, Rom 5:1,2,5; and are by believing and obedience making out to the attainment of the final and complete rest of God in heaven, of which they are afraid to fall short.

As he said, As I have sworn in my wrath: God himself confirms this by his oath, Heb 3:11,18; Psa 95:11. At the same time that he excludeth all unbelievers from entering in, he inclusively and by consequence sweareth that all believers do and shall enter in.

If they shall enter into my rest: that rest which David there speaks of was not God’s rest on the seventh day from the creation after the finishing of God’s works, nor the temporal rest in the land of Canaan which the Jews had, and were past, as these Hebrews might suggest; but another rest to come, either in the world to come, Heb 2:5, or in the heavenly rest in glory, which he takes occasion further to explain to them.

Although the works were finished from the foundation of the world: και τοι some render as a particle of exception, although, as if it intended, although God’s rest is some where meant of his rest after the finishing of the works of creation, yet here God speaks of the rest of Canaan, a type of the heavenly one: others, that God swore they should not enter into his rest, although God’s works were done, and the rest were ready, because of their unbelief. Others render it, and indeed he said and spake of the same heavenly rest, long before he spake of the rest of Canaan, even upon the finishing of his works from the foundation of the world: which seems most agreeable to the Spirit’s design here.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For we do enter into the rest, we who have believed (oi pisteusantev , the historical aorist, pointing to the time when Christians became believers; with a reference also to th pistei in the preceding verse: but the emphasis is on the first word in the sentence, eisercomeya : "For we Christian believers have an entrance into the rest intended") even as he hath said, As I sware in my wrath, If they shall enter into my rest; although the works were finished from the foundation of the world. This seems to be a concise enunciation of the proof, unfolded in the verses that follow, of the true rest being one into which Christians have still an entrance. The idea is that, though God"s own rest had been from the beginning, and man had not yet entered it, yet the possibility of his doing so had not ceased to be intimated: it had continued open potentially to man.

Rest a present possession of the Christian believer.

"For we which have believed do enter into rest." The use of the present tense here ("do enter") has caused some difficulty to some expositors. Alford explains the text thus, that they are to enter into the rest who at the time of the fulfillment of the promise shall be found to have believed. Stuart points out that in "the idiom of the Bible, the present tense is often used as a universal tense, embracing time past, present, and future." It is indisputable that the words of the text, taken alone, suggest the subject which is stated above. And if further justification of our application of the text be needed, we may adduce two facts.

1. That our Lord promises rest and, as we understand him, present rest to those who believe in him. (Mat_11:28-30)

2. That faith in the Lord Jesus Christ admits the soul into rest here and now is a fact of Christian consciousness. So we proceed to consider the rest which is the present privilege and possession of those who intelligently and heartily believe in the Lord Jesus Christ.

I REST FROM THE GUILT AND BURDEN OF SINS IS ATTAINED BY FAITH IS THE LORD JESUS CHRIST. He reveals the infinite mercy of God towards the sinner, He delivers those who trust him from the condemnation of the holy Law which they have broken. (Joh_3:14-18 Rom_8:1) He freely and fully forgave the sinners who penitently approached unto him. (Mat_9:2 Luk_7:48-50) He imparts freedom from the bondage of sin. (Joh_8:31-36 Rom_6:12-22) And from this forgiveness and freedom from sin there follows rest from the dread of the punishment of sin. Thus, as regards the guilt and bondage and punishment of sin, they who believe in the Savior "do enter into rest.

II REST FROM THE PRESSURE OF TEMPORAL ANXIETIES IS ATTAINED BY FAITH IN THE LORD JESUS CHRIST. There is much of mental disquietude and distress amongst men as to the possibilities of their physical life and their temporal circumstances. What if their health should fail! if heavy losses should befall them! if gaunt poverty or dreary destitution should overtake them! Now, our Lord"s teaching as to the paternal providence of God, when it is truly believed, delivers the soul from these distressing apprehensions and corroding cares. (see Mat_6:25-34 Mat_10:29-31 Luk_12:6, Luk_12:7, Luk_12:22-31)

III REST FROM THE DISTURBANCE AND DISTRESS OF SELFWILL IS ATTAINED BY FAITH IN THE LORD JESUS CHRIST. Much of life"s unrest and sorrow springs from the absence of acquiescence in the will of God; much of positive distress arises from the opposition of our will to his holy will. Faith in our Lord delivers from this. His revelation of the Divine fatherhood, when it is heartily accepted, leads to acquiescence in the Father"s will, and that is rest, as he himself teaches. (Mat_11:25-30) We are led into the truth that "Our wills are ours, we know not how; Our wills are ours, to make them thine. (Tennyson.)

And then into the higher experience of: The heart at rest When all without tumultuous seems That trusts a higher will, and deems That higher will, not mine, the best. O blessed life heart, mind, and soul, From self-born aims and wishes free, In all at one with Deity, And loyal to the Lord"s control. (Matson.)

IV REST FROM UNSATISFIED AFFECTIONS IS ATTAINED BY FAITH IN THE LORD JESUS CHRIST. One of the deepest needs of the human heart is to love and to be loved in return. Unreciprocated and misdirected affections cause some of the bitterest griefs of human life. Our Lord summons us to set our supreme affections upon God. (Mar_12:29, 30) As the Object of our highest and holiest love, God satisfies, inspires, and delights the soul; for he is supremely good and beautiful. He reciprocates our affections; he is unchangeable, and he ever liveth. "Oh for that choicest blessing Of living in thy love, And thus on earth possessing The peace of heaven above! Oh for the bliss that by it The soul securely knows, The holy calm and quiet Of faith"s serene repose! (Monsell.)

V REST FROM THE SOREST SORROWS OF BEREAVEMENT AND FROM THE DREAD OF DEATH IS ATTAINED BY FAITH IN THE LORD JESUS CHRIST. Concerning our beloved departed, "Jesus saith, Thy brother shall rise again.... I am the Resurrection and the Life," etc. He has taken the sting from death and the victory from the grave. (1Co_15:54-57) "Our Savior Jesus Christ abolished death, and brought life and incorruption to light through the gospel." And now to the genuine Christian There is no death! What seems so is transition. This life of mortal breath Is but a suburb of the life elysian, Whose portal we call death. (Longfellow)

To enter into and enjoy this spiritual rest is a privilege available to us here and now. "For we which have believed do enter into that rest. W.J.

Vers. 3-10. The course of Christian effort is justified by the certainty of a future rest.

In these verses we have the gradual development of the idea of rest, which begins with the sabbath rest, in which God saw that all that he had made was very good, and he blessed the work of his hands. To keep this fact before the minds of Israel he ordained the celebration of the weekly sabbath, in which, as the Lord of time, he required his people to remit their daily labors, and acknowledge him as the Creator of heaven and earth. The next advance in the illustration of the idea of rest was the prospect of Canaan after the wandering for forty years in the wilderness. Many through unbelief fell short of its attainment. The next stage of progress in the unfolding of this thought is that in which the psalmist addresses the men of his day, who were taught to look forward to another and higher rest. This would have been unnecessary if the entrance into Canaan under the leadership of Joshua had exhausted this Divine thought. There remains, after all these illustrations of the promise of rest, something yet to come. This is the method of Divine wisdom and mercy to go from one stage of revelation to a higher, until the types and facts of the past find their completeness and perfection in the blessings of the gospel. "Howbeit that was not first which is spiritual, but that which is natural; then that which is spiritual". (1Co_15:46) All Divine thoughts find their highest realization in our Lord, who said, "Behold, I make all things new." At first there was the tabernacle of the Divine presence, then the material temple built by Solomon, and then appears at last the spiritual and mystic temple against which the gates of hell shall not prevail. Amid all the changes of the present life this truth of the future rest shines with a steady and cheering ray. It is for the people of God, by which phrase we understand a brief description of such as have undergone a spiritual change which forbids them to seek repose in the world, and have found true peace in Jesus Christ. They have acquired a spiritual habit of faith and hope, and are looking for a "city that hath foundations, whose Maker and Builder is God." "We who believe," saith the writer, "are entering into rest, and moving towards its enjoyment, because it is an enterprise authorized by our Lord, gives dignity to our present life, and turns our brief earthly course into a preparation for eternal joy. They have ceased from their own works, which originally were dead, and consisted of outward ceremonies, and were wrought without that faith which alone makes them acceptable to God; for they that are in the flesh cannot please him. Being regenerated, their new works are prompted by the Divine Spirit, flow from love to Christ, and are filled with spiritual life; for "if any man be in Christ, he is a new creature: old things are passed away, and all things are become new. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For we only that have believed enter into the rest - The proposition is, There remains a rest for us. This is proved, ver. 3- 11, thus: That Psalm mentions a rest: yet it does not mean,

1. God's rest from creating; for this was long before the time of Moses. Therefore in his time another rest was expected, of which they who then heard fell short Nor is it,

2. The rest which Israel obtained through Joshua; for the Psalmist wrote after him. Therefore it is,

3. The eternal rest in heaven. As he said - Clearly showing that there is a farther rest than that which followed the finishing of the creation. Though the works were finished - Before: whence it is plain, God did not speak of resting from them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, There is a rest promised to us believers, as well as the typical rest, Canaan, was promised to the Israelites.

Learn thence, That the state of believers, under the gospel, is a state of blessed rest. There is a spiritual rest in heaven. This spiritual rest consists in peace with God, in satisfaction and acquiescence to God, and in means of communion with God.

Learn, 2. That it is faith alone which is the only way and means of entering into this blessed state of rest: We who have believed do enter into rest; as unbelief cuts off from, so faith gives an entrance into, the rest of God.

It follows, "-As I have sworn in my wrath, If they shall enter into my rest:"

Observe, Here is a threatening confirmed by the oath of God, that they who believe not should never enter into his rest, and a promise that such as do believe shall certainly enter.

Learn thence, That there is a mutual in-being of promises and threatenings in the covenant, which must be considered together, and cannot be separated each from other. Where there is a promise expressed, there a threatening is tacitly understood; and where there is a threatening expressed, be it never so severe yet there is a gracious promise included: nay, sometimes God gives out a threatening for no other end, but that men may lay hold upon the promise. Thus the threatening, that Nineveh should perish, was given out mercifully, that that Nineveh might not be destroyed.

It follows, "-Although the works were finished from the foundation of the world."

That is, Almighty God, when he had perfected and finished the work of creation in six days, rested on the seventh day from his labour; showing us by his own example, that work and labour must precede our rest: after God had finished the glorious work of creation, he returns as it were into his own eternal rest, and directs to seek rest himself; and by his own example teaches us, that our days of labour must go before our day of rest.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. For we which have believed. Believers in Christ enter into rest; have the hope of the promised rest. To have the rest is conditioned upon a trusting faith. If they shall enter into my rest. Rather, “They shall not, etc.” See Revision. It is the same quotation that is found in 3:11. The argument is that the Israelites were excluded from God's rest, and hence it follows that some others must enter in, since the rest has not been prepared in vain. Although the works were finished. Though God completed his work in six days and rested the seventh, a type of the rest to be given to his saints, yet keeping the Sabbath is not entering into that rest.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Here the first quotation, "As I swore ... rest," is from a psalm. The second quotation, "God rested on ... deeds," is from Moses' writings. The third quotation, "They will never enter ... rest," is again from the same psalm.

we who have believed

"we who believe"

we who have believed enter that rest

The peace and security provided by God are spoken of as if they were rest that he can give, and as if they were a place to which people could go. AT: "we who have believed will enter the place of rest" or "we who have believed will experience God's blessings of rest" (See: Metaphor)

just as he said

"just as God said"

As I swore in my wrath

"As I swore when I was very angry"

They will never enter my rest

The peace and security provided by God are spoken of as if they were rest that he can give, and as if they were a place to which people could go. AT: "They will never enter the place of rest" or "They will never experience my blessings of rest" (See: Metaphor)

his works were finished

This can be stated in active form. AT: "he finished creating" or "he finished his works of creation" (See: Active or Passive)

from the foundation of the world

The author speaks of the world as if it were a building set on a foundation. AT: "at the beginning of the world" (See: Metaphor)

the seventh day

This is the ordinal number for "seven." (See: Ordinal Numbers)

translationWords

believe

rest

wrath

create

works

found

day

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. εἰσερχόμεθα γὰρ … οἱ πιστεύσαντες. “For we who believed” (i.e. we who have accepted the word of hearing) “are entering into that rest.” The present implies a continuous process.

Εἰ εἰσελεύσονται, “They shall not enter,” as in Heb 3:11. The argument of the verse is (1) God promised a rest to the Israelites. (2) Most of them failed to enter into it. (3) Yet this rest of God began on the first sabbath of God, and some men were evidently meant to enter into it. (4) Since then the original recipients of the promise had failed to enjoy it through disbelief, the promise was renewed ages afterwards, in Psalms 95. by the word “To-day.” The immense stress of meaning laid on incidental Scriptural expressions was one of the features of Rabbinic as well as of Alexandrian exegesis.

ἀπὸ καταβολῆς κόσμου. God’s rest had begun since the Creation.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] For (taking up again τῇ πίστει in ver. 2: not the καταλειπομένης ἐπαγγελίας of ver. 1, as rendering a new reason for it, as Bengel: nor the καὶ γάρ ἐσμεν &c. of ver. 2, as De W. and Delitzsch. It may certainly be said, that the emphatic position of εἰσερχόμεθα includes also ver. 1 in that to which γάρ applies: but then it must not be forgotten that οἱ πιστεύσαντες is equally, if not more emphatic, and thus ver. 2 is included, at the very least) we do enter (are to enter, as ὁ ἐρχόμενος and the like. On the reading εἰσερχώμεθα, see on Rom 5:1. Some Commentators have seen a communicative and conciliatory tone in the first person here. So Calvin: “In prima persona loquendo majori eos dulcedine allexit, ab alienis ipsos separans.” But Bleek and Lünem. well remark that it is not so; for οἱ πιστεύσαντες brings out a class distinct from the rest, as in ch. 6:18; 12:25) into the (aforesaid) rest (not only, as E. V., “into rest,” abstract), we who believed (the aor. is proleptical, the standing-point being the day of entering into the rest: so in reff. It was unbelief which excluded them: the promise still remains unfulfilled, see below: they who at the time of its fulfilment shall be found to have believed, shall enter into it), even as He hath said (this citation evidently does not refer to the whole of what has just been said, but only to the fact, that the rest has not yet been entered into in the sense of the promise. The condition, πιστεύσαντες, is not yet brought into treatment, but follows below in ver. 11 in hortatory form, having in fact been demonstrated already in ch. 3:12-19. Œc. and Thl. understand the πιστεύσαντες as also substantiated by our verse: so also Bengel: “An vero ex hoc testimonio efficitur, nos per fidem ingredi in Dei regnum? minime id quidem per se: sed ita est si omnia connectas, tum præcedentia tum sequentia: nam si infidelitas arcet ab aditu, fides certe introducit.” But this seems unnatural: see the connexion below), As I sware in my wrath, If (see above on ch. 3:11) they shall enter into my rest: although (the context is much disputed. I believe it will be best taken thus: the Writer is leading on to the inference, that the entering into God’s rest is a thing yet future for God’s people. And this he thus brings about. ἡ κατάπαυσίς μου is not a thing future for God:—He has already entered therein,—καίτοι to αὐτοῦ end of ver. 4. Still (ver. 5) we have again, after God had thus entered in, the oath, They shall not, &c. Consequently, since (ver. 6) it remains that some must enter in, and they to whom it was first promised did not, on account of unbelief,—for that they did not (i. e. none of them did), is plain by His repeating in David, after the lapse of so many centuries, the same warning again (ver. 7), which He would not have done if Joshua had led Israel into that rest (ver. 8):—since this is so, the sabbatism of God’s people is yet future (ver. 9), and reserved for that time when they shall rest from their labours, as God from His (ver. 10). Then follows a concluding exhortation, vv. 11-16. Thus all is clear, and according to the progress of the argument. The other views have been, α. that of Lyra, Calvin, Beza, Seb. Schmidt, Wolf, Kuinoel, al., most of whom understand a second κατάπαυσιν before τῶν ἔργων,—and render καίτοι, “idque,” “and that”—“in requiem meam, nempe illam ab operibus a fundatione mundi factis,” as Seb. Schmidt. But this involves two mistakes: καίτοι can never mean nempe or idque, and this meaning would require τῶν ἀπὸ κατ. κ. &c., without which article it is of necessity a primary, not a secondary predicate. And indeed thus some of the above (Limborch, Cramer) take it, and construe, still however forcing καίτοι,—“namely, into the rest which came in when the works were finished,” &c. β. That of Calvin (“tametsi operibus a creatione mundi perfectis. Ut definiat qualis sit nostra requies, revocat nos ad id, quod refert Moses, Deum statim a creatione mundi requievisse ab operibus suis, et tandem concludit hanc esse veram fidelium requiem, quæ omnibus sæculis durat, si Deo sint conformes”), Beza, Böhme, &c. And there is some portion of truth in this, but it does not rightly represent the context. For the fact, that God’s rest is that into which we are to enter, is not proved, nor concluded, but taken for granted, and underlies the whole argument, the object of which is to shew that that κατάπ. μου is, though not a future rest for God, a future rest for us to enter into, when we have finished our works, as He his. γ. That of Erasm. (par.), a-Lapide, Grot., Hamm., Calov., and many others, who hold that two, or as Chrys., Œc., Thdrt., Thl., that three different rests are spoken of (e. g. Thl., ὥσπερ τὸ σάββατον κατάπαυσις λέγεται παρὰ τῇ γραφῇ, καὶ οὐδὲν ἐκώλυσε κατάπαυσιν μετὰ ταῦτα λεχθῆναι καὶ τὴν εἰς τὴν γῆν τῆς ἐπαγγελίας εἴσοδον· οὕτως οὐδὲ νῦν κωλύει μετὰ ταύτην πάλιν κατάπαυσιν κληθῆναι τὴν μέλλουσαν, τὴν τῶν οὐρανῶν φημι βασιλείαν, εἰς ἢν οἱ ἀπιστήσαντες οὐκ εἰσελεύσονται). But this is manifestly wrong: there is not a word nor a hint of a second or third rest: the ordinance of the Sabbath is not so much as alluded to: ἡ κατάπαυσίς μου is, all through, the rest into which God has entered; and the object, to shew that into this, God’s people have yet to enter. The fact that men did not, by the ordinance of the Sabbath, enter into it, lies, as an easily to be assumed thing, beneath the surface, but is not asserted nor even implied. δ. It would be hardly worth while to mention Ebrard’s view, were it not for his name and ability. It is strange in the last degree:—ἔργα are “man’s works:” not exactly good works, for we have none: not the works of the law, for they came afterwards: but all human works (alles das, was ἔργα gennant werden könne), which had been going on since the creation, yet were not sufficient to bring us into God’s rest, but required a new way of salvation, viz. not one of works, but of faith, to effect this. So that τῶν ἔργων is a contrast to πιστεύσαντες: and in ver. 4, τῶν ἔργων αὐτοῦ a contrast to τῶν ἔργων here, the one God’s, the other man’s, works. I need but state this to the reader, to shew him how utterly preposterous it is, and foreign from the context, in which not a word is indicated of the contrast between works and faith, but every thing of that between belief and unbelief) the works (viz. of God: an expression borrowed from the citation which follows) were constituted (i. e. finished. What Ebrard says against this meaning, that it is making the aorist participle = γεγενημένων, the perfect, is altogether without force. That the 1 aor. pass. of γίνομαι may almost always be tracked to its original passive meaning, once maintained in note on 1Th 1:5, does not appear to be a safe assertion: see note there in 3rd and subsequent Edns. of Vol. III. In our Epistle, however, it may generally be done: e. g. ch. 5:5; 6:4 (10:33; 11:34). This being so, τὰ ἔργα ἐγενήθη will simply mean, ‘the works were constituted,’ ‘were settled in their established order,’ ‘were made;’ and so by consequence ‘were finished.’ The word seems to be taken from the constant repetition of ἐγένετο in Gen. 1., and the passive used because the agent is here in question) from the foundation (καταβολή occurs in the N. T. only in this connexion, except ch. 11:11. See on ch. 6:1) of the world (i. e., as explained above on καίτοι, and substantiated in next verse, though God Himself had not that rest to enter into, and did not mean this by ἡ κατ. μου, but had entered into the rest of which He speaks: the key verse to this being ver. 10).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

For we which have believed do enter into rest [εισερχομεθα γαρ εις την καταπαυσιν οι πιστευσαντες] . I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. jEisercomeqa categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers.

As he said [καθως ειρηκεν] . We enter in accordance with the saying which follows.

As I have sworn - if they shall enter. The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God 's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.

Although the works were finished [καιτοι των εργων γενηθεντων] . This is an awkward and indirect way of saying, "these unbelievers did not enter into God 's rest, although he had provided that rest into which they might have entered." The providing of the rest is implied in the completion of God 's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

3. εἰσερχόμεθα γάρ... The apostle assumes that actual experience establishes the reality of the promise and the condition of its fulfilment. ‘I speak without hesitation’ he seems to say ‘of a promiees left to us, for we enter, we are entering now, info the rest of God, se that believed...’ The verb εἰσερχόμεθα is not to be taken as a future (Vulg. ingrediemur), but as the expression of a present fact: John xiv. 3,18; Matt. xvii. 11; 1 Cor. iil. 13; Col. fii. 6. Moreover the

efficacy of faith is regarded in ite critical action (σιστεύσαντες) and not, as might have been expected, in its continuous exercise (πιστεύοντεε), Oomp. Acts iv. 32; 2 Thess. i. 10; 1 Cor. xv. 2. At the same time he does not say simply ‘we enter in having believed’ (msorevcarres); but he regards ‘believers’ as a definite olass who embraced the divine revelation when it was offered (οἱ πιστεύgavres). Comp. c. vi. 18 οἱ καταφυyorres.

els τὴν κατάπαυσιν] not simply ‘into rest’ but into the rest of which the Psalmist spoke, ‘into the rest of God.’

καθὼς εἴρηκεν, ‘Os dpoca...| The words of the Psalm, as used here, prove that thoro is a rest and that it has not been attained. It follows therefore, this tho writer assumos, that Christ has brought the rest within the reach of His people, as indeed Christiansknow. This interpretation of the quotation seems to be more natural than to suppose that the reference is designed to contrast the faith of Christians with the want of faith which caused the rejection of the Jews of the Exodus.

xiii. 5; Acts xiii. 34. The subject is simply, ‘God,’ or ‘the Spirit,’ and not ‘the Scripture.’

καίτοι τῶν ἔργων... although the worke (of God) were finished (done) from the foundation of the world. Vulg. οἱ quidem operibus ab instituttone mundi perfectie; Syr. although

The writer of the Epistle by this reference completes the conception of the promisod rest. ‘The rest of God,’ the rest which He had provided for His people, is no other in ite last form than the rest which He Himself enjoyed. Of this the carthly inheritance was only a symbol.

4, 5. The quotations in those verses establish in detail the two conclusions found in the words quoted in v. 3, that there is a rest already prepared. (v. 4); and that Israel did not enter into it (». 5).

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.