3 For we who have believed do enter into that rest, even as he has said, "As I swore in my wrath, they will not enter into my rest;" although the works were finished from the foundation of the world.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. [1] 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.
1 - The general drift of the passage is evident, yet the construction has been found difficult. Without repeating the various solutions which have been offered, I shall give what appears to me the easiest construction, -- 3. We indeed are entering into the rest who believe: as he hath said, "So that I sware in my wrath, They shall by no means enter into my rest," when yet the works were finished since the foundation of 4. the world; (for he hath said thus in a certain place of the seventh day, "And God rested on the seventh day from all his works," 5. and again in this place, "They shall by no means enter into my 6. rest;") it then remains therefore that some do enter in because of unbelief. The particle epei has created the difficulty, which I render in the sense of epeita, then consequently the argument is simply this: Inasmuch as God had sworn that the unbelieving should not enter into his rest long after the rest of the sabbath was appointed; it follows as a necessary consequence that some do enter into it, though the unbelieving did not enter. The argument turns on the word "rest;" It was to show that it was not the rest of the Sabbath. The argument in the next verses turns on the word "today," in order to show that it was not the rest of Canaan. The fourth and fifth verses are only explanatory of the concluding sentence of the preceding, and therefore ought to be regarded as parenthetic. -- Ed.
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 Hebrews 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 Hebrews 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 Genesis 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:
(1) 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.
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, Οἱ 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, Hebrews 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.
(2) 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.
(2) Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words "Today" and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.
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 Psalm 95:11, and are before cited in Hebrews 3:11; see Gill on Hebrews 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.
For--justifying his assertion of the need of "faith," Hebrews 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 Hebrews 4:11 he again, as in Hebrews 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, Hebrews 4:3-9, when they shall rest from their works, as God did from His, Hebrews 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.
finished--Greek, "brought into existence," "made."
For we only that have believed enter into the rest - The proposition is, There remains a rest for us. This is proved, Hebrews 4:3-11, thus: That psalm mentions a rest: yet it does not mean, 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, The rest which Israel obtained through Joshua; for the Psalmist wrote after him. Therefore it is, 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.
*More commentary available at chapter level.