Hebrews 4:5

4:5 This quotation of Ps 95:11 reiterates the point made in Heb 4:3.

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

Heb 4:5. Ἐν τούτῳ) in this, viz. saying of the psalm. So ἐν ἑτέρῳ, in another) ch. Heb 5:6.

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

Heb_4:5. Renewed contrastful presentation of the relations of the Jewish forefathers to this existing rest of God: And yet He says again in this place (namely, the passage already cited Heb_4:3): they shall not enter into my rest.

ἐν τούτῳ] stands substantively, without requiring a supplementing of τόπῳ (Kuinoel), or χρόνῳ (Abresch), or ψαλμῷ (Carpzov). Comp. ἐν ἑτέρῳ, Heb_5:6.

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.

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

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

Verse 5. And in this place again] In the ninety-fifth Psalm, already quoted, Ps 95:3. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows.

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

5. If they shall] i.e. “they shall not.”

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.

And in this place again,.... In Psa 95:11 he speaks again of another rest distinct from that on the seventh day; which, and not the latter, is what believers under the Gospel dispensation enter into:

if they shall enter into my rest: that is, unbelievers shall not enter into it; as the unbelieving Israelites did not enter into the typical rest, so neither shall any unbeliever enter into the Gospel rest, the antitype of the former.

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

5 And in this place again, If they shall enter into my rest.

Ver. 5. If they shall enter] q.d. Then never trust me more. Yet Ambrose here taketh the words for a forcible affirmation, q.d. Si introibunt, bene habebunt.

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.

And in this place again - Psa 95:11.

If they shall enter - That is, they shall not enter; see the notes at Heb 3:11. The object of quoting this here seems to be two-fold:

To show that even in this Psalm God spoke of “his” rest, and said that they should not enter into it; and,

(2)It is connected with Heb 4:6, and is designed to show that it was implied that a rest yet remained. “That which deserves to be called “the divine rest” is spoken of in the Scriptures, and as “they” did not enter into it, it follows that it must be in reserve for some others, and that the promise must still remain.”

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

And in this place again: και here is not so much copularive, connecting an instance of David to the same purpose of that of Moses about the seventh day’s rest from the creation; but discretive, joining an instance of another rest of God different from the seventh day’s rest. Moses spake of this, but David here of a further rest; for in Psa 95:11, David spake not of the seventh day, but of God’s last and eternal rest.

If they shall enter into my rest; ei here is affirmative, as appears by comparing Heb 4:3 and Heb 4:6, that these shall have a real and full possession in the future after David’s time of this rest, and therefore different from Moses’s rest so long past before. The word rest in the Hebrew is not the same in the text of Moses and David; Gen 2:2,3, it is שבת in Psa 95:11, מנוהתי this of David noting the full, eternal, comfortable rest of souls in glory, sworn by God to believers in the gospel.

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

5. And in this place again—In Psalm xcv, quoted previously. If—An elliptical form of the divine oath, supposed, when used by men, to be preceded by a fearful penalty upon perjury, as “So do God to me, and more also, if,” etc. 2Sa_3:35.

My rest—Not the my rest of the creation, but my appointed rest for Israel in Canaan.

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

In this psalm, of a rest yet to come.

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

5. In this place again. In Psalm 95:11, which declares that Israel should not enter into God's rest. Though Israel had kept the rest of the Sabbath, they had not entered into God's rest, as this language shows. The rest of the Sabbath is not then the promised rest, nor is Canaan below, from which nearly all Israel was once excluded, because David exhorts the people, though in Canaan, to enter into the 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.

5.] and in this (place: but it is hardly necessary to fill up the ellipsis: Bleek quotes from Xen. Mem. ii. 1. 20, μαρτυρεῖ δὲ καὶ Ἐπίχαρμος ἐν τῷδε. See reff. τούτῳ here means, not, this which follows, but this passage about which we are treating: our present passage) again (i. e. on the other hand: a citation which shall qualify and explain that other, making it impossible that men should have already entered into it), If they shall enter into my rest (these words are to be taken exactly as before, in a strong negative sense; not, as D1(see var. read.), and Primas., Böhme, al., indicatively. The point raised is, that in the days of Moses, nay long after, of David, men had not yet, in the full sense at least, entered into that rest, because it was spoken of as yet future: it being of no import to the present argument, whether that future is of an affirmative or negative proposition: the negative denunciation in fact implying in itself the fact, that some would enter therein. So Calov. (in Bleek), “Et in dicto paulo ante loco iterum loquitur Spiritus Sanctus de requie sua, ‘Non ingredientur in requiem meam,’ significans scilicet hac comminatione, quandam adhuc quietem restare sperandam iis, qui non sunt increduli nec comminationi prædictæ obnoxii”).

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

In this place [εν τουτω] . The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.

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

5. ἐν τούτῳ πάλιν] ac. εἴρηκεν ὁ place, or phrase.

πάλιν] again, on the other side. The failure of those to whom the promise was originally made to attain it, is a second element in the argument. There isa rest; and yet further it has not been realised by men.

6. But when we recognise failure it is not that we acquiesce in it. The promise once made will have a fulfilment. Some must enter into the rest: thoue who were formorly called did not euter through disobedicnce; therefore another time was afterwards fixed when believers might gain by roady solf-surrondor that which God still offered. Tho conditional torms are thus two and not one; for the second clause (καὶ of πρότ. evayyeA.) cannot be considered to be only explanatory of the first.

ἐπεὶ οὖν) Boo c. v. 11 note.

tainty is left as a consequence of the unrepealed (though unfulfilled) promiso.

ol πρότερον εὐαγγ.} they to whom the

good tidings were before preached...

Vulg. quibus prioribuse annunciateum

est. Only two generations are contemplated, that of Moses and that of Christ. The second generation of Israel who entered into Canaan are not considered to have rocoived or enjoyed the fulness of the original promise.

δι’ ἀπείθειανἢ O. L. propter contumaciam. The Vulgate rendering propter incredulitatem (and #0 ©. 11; Rom. xi. 30, 32; Col. ili. 6 (0. L. dissidentia}; Kph. it. 2; v. 6: in iti. 12, 19 ἀπιστία is 80 rondored) obscures tho important difference between the state of mind and the active expression of it. Unbelief is manifosted in disobodionco (contrast fii. 19. Tho two aro placod in closo connoxion Rom. xi 20 ff, 30 ff.; comp. John iii. 36.

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.