Exegetical and Hermeneutical Commentary of Hebrews 4:5
And in this [place] again, If they shall enter into my rest.
5. If they shall ] i.e. “they shall not.”
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And in this place again: here is not so much copularive, connecting an instance of David to the same purpose of that of Moses about the seventh days rest from the creation; but discretive, joining an instance of another rest of God different from the seventh days 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 Gods 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 Davids time of this rest, and therefore different from Mosess 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 in Psa 95:11, this of David noting the full, eternal, comfortable rest of souls in glory, sworn by God to believers in the gospel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. in this placeIn thispassage of the Psalm again, it is implied that the rest was even thenstill future.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in this place again,…. In Ps 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.
Fuente: John Gill’s Exposition of the Entire Bible
And in this place again ( ). The passage already quoted in verse Heb 4:3; Heb 3:11.
Fuente: Robertson’s Word Pictures in the New Testament
In this place [ ] . The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.
Fuente: Vincent’s Word Studies in the New Testament
1)“And in this place again,”(kai entoutopalin)”And in this matter again,” he spoke again, of the deliverance and rest he had promised them from their weariness and oppressions in Egypt; Exo 3:17-18. As the best in Israel’s experience of rest from life’s oppressions was found in obedience, worship, and service to God, so the idea is the highest life and soul rest and peace on earth may be found today in voluntary obedience to Christ in his New Covenant church call, Mat 28:18-20; 1Pe 2:5-10.
2) “If they shall enter into my rest,” (ei eiseleusontai eis ten katapousin mou) “If they shall (of their own choosing) enter into my rest,” God does not force salvation from sin and sufficiency for man’s daily care. He calls men to accept both for the rest of their souls from fear and their conscience from restlessness; but he forces his will or calls on no man to salvation or service, Isa 1:18; Isa 55:1-3; Isa 55:6-7; Jer 6:16; Mat 11:28-30; Luk 16:29; Luk 9:23.
Nothing brings life and soul rest like understanding and obeying the will of God, Joh 7:17; Eph 5:17; Mat 7:2 Luk 6:46-49.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.”
] stands substantively , without requiring a supplementing of (Kuinoel), or (Abresch), or (Carpzov). Comp. , Heb 5:6 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] and in this (place: but it is hardly necessary to fill up the ellipsis: Bleek quotes from Xen. Mem. ii. 1. 20, . See reff. 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 D 1 (see var. read.), and Primas., Bhme, 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 prdict obnoxii”).
Fuente: Henry Alford’s Greek Testament
5.] and in this (place: but it is hardly necessary to fill up the ellipsis: Bleek quotes from Xen. Mem. ii. 1. 20, . See reff. 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., Bhme, 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 prdict obnoxii).
Fuente: The Greek Testament
Heb 4:5. ) in this, viz. saying of the psalm. So , in another) ch. Heb 5:6.
Fuente: Gnomon of the New Testament
.
, and in this, or here, / , in this psalm: or , in this place; that is, in the place of Scripture under consideration and exposition, namely the 95th Psalm, or the words of the Holy Ghost by David therein. The expression is elliptical, and the sense is to be supplied from the beginning of the fourth verse: For he spake in a certain place; and again he speaks in this place.
, again; that is, after he had said before that upon the finishing of his works God rested the seventh day, and blessed it for a day of rest unto his creatures, he (that is, the same Holy Ghost) says yet again, upon another occasion, If they shall enter into my rest.
Heb 4:5. And in this again, If they shall enter into my rest.
If they shall enter into my rest. We have showed before that from these words, not absolutely considered, but as used and applied in the discourse of the psalmist, he proveth that there is yet a promise of entering into rest remaining to the people of God. This is included in them, as they are taken from the historical record in Moses and prophetically applied in David. And this he takes here for granted, namely, that an entrance into the rest of God for some is intended in those very words whereby others were excluded. His present argument is from the time and place when and where these words were spoken, which include a rest of God to be entered into. Now this was in the time of Moses, and in the wilderness; so that they cannot intend the sabbatical rest from the foundation of the world. For the works,saith he, were finished in six days, and the seventh day was blessed and sanctified for a day of rest,as Moses testifieth, Gen 2:1-3. This rest was tendered unto and entered into by some from the foundation of the world. It must, therefore, of necessity, be another rest that is spoken of by the psalmist, and which the people were afresh invited to enter into, as afterwards he more clearly asserts and proves. And they who deny a sabbatical rest from the beginning, do leave no foundation for nor occasion unto the apostles arguments and discourse; for if there were no such rest from the foundation of the world, what need he prove that this in David was not that which, on this supposition, was not at all? This, therefore, is his purpose in the repetition of this testimony, namely, to show that the rest mentioned therein was not that which was appointed from the beginning of the world, but another, whose proposal yet remained. So then there was another rest of God besides that upon the creation of all, as is evident from this place, which he further confirms in the next verse. And we may hence learn, that,
Obs. Many important truths are not clearly delivered in any one singular testimony or proposition in the Scripture, but the mind of God concerning them is to be gathered and learned by comparing of several scriptures, their order and respect unto one another.
Considering, as the apostle here doth, what is said , and what again , what in one place, and what in another, then comparing them together with their mutual respect, with the due use of other means, we shall, under the conduct of Gods Spirit and grace, come to an acquaintance with his mind and will. The heathens saw and acknowledged that all truth lies deep. And the wise man adviseth us to dig and search after it as after gold and silver and precious atones. Now, the deep mine of all spiritual truth is in the word of God: here must we search for it if we intend to find it. And one principal way and means of our search is, the comparing together of divers places treating concerning the same matter or truth. This by some is despised, by the most neglected; which causeth them to know little and mistake much in the holy things of God.
Fuente: An Exposition of the Epistle to the Hebrews
There remaineth a rest
The seventh day rest was a typical day of rest. And the land of Canaan was a typical land of rest. The unbelieving Jews did not enter into Canaan but turned around and wandered in the wilderness until they died. They never entered into Gods rest.
Some Must Enter
The multitudes perished in the wilderness, but the Word of God did not and could not fall to the ground. Canaan must be inhabited by Israel. Israel must possess the land of Gods promise. Therefore, God raised up Joshua (the type of Christ) to do what Moses (the type of the law) could never do. And Joshua led the chosen nation into the land of promised rest.
Dont miss this. The type must be fulfilled! The Lord Jesus Christ, our great Joshua, must and shall bring Gods Israel into the blessed rest of eternal salvation, every one of them. The covenant promise must and shall be fulfilled. Some must enter into rest (Heb 4:5-6).
Today
Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts (Heb 4:7). Nearly four hundred years passed between Joshuas day and Davids day; but the Word of God was the same. And the day in which God speaks to us, Today, is our day, the day of grace and salvation.
This seventh verse specifically speaks of this gospel day. God set this day as the day when chosen sinners would enter into this true rest which he promised by faith in Christ. Today, this gospel day, is the day of salvation; now is the accepted time. We have nothing to do with the legal, typical rests (sabbath days) of the Old Testament. We now possess what those days only pictured (Col 2:16-17).
Joshua and Jesus
For if Jesus had given them rest, then would he not afterward have spoken of another day (Heb 4:8). Joshuas name was changed from Oshea (Let God save) to Joshua (God shall save), when he was sent to spy out the land of Canaan (Num 13:16).
The law may bring us into a dry, thorny, desolate wilderness, where we may pray for a Savior and cry, Let God save. But the gospel brings us into the land of rest and gives us a Savior, Jesus, who is Jehovah our Righteousness!
Joshua is here called Jesus because his name in the Old Testament means exactly the same thing as Jesus in the New Testament, of whom he was a type. Yet, even the rest he gave in Canaan was only a typical rest and spoke of another, more glorious rest.
The Rest that Remains
There remaineth therefore a rest to the people of God (Heb 4:9). The word rest here is sabbath or a sabbath keeping. This rest is Christ our Sabbath, the sabbath rest we find in him. Those sinners chosen of God in eternal election, for whom Christ died, and to whom faith is given, those who believe on the Son of God do enter into a spiritual rest. It will be perfect rest in glory; but it is begun here. Heaven is but a perfection and a continuation of what he begins in our hearts when he brings us to faith (Joh 6:37-40).
All the sabbaths of the Old Testament, all those sabbaths required by the law of God in the days of carnal, ceremonial worship, were designed to portray this glorious gospel rest and the rest of heaven that shall follow. Ours is a sabbath without end.
As the Lord God ceased from his works (Gen 2:2), so Gods elect, believing on the Lord Jesus Christ, have ceased from our works, when we trust Christ. That is what the law of the seventh day sabbath portrayed.
God also required Israel to keep a seven year sabbath, during which the ground rested from its slavery, curse, and toil, portraying that rest which shall soon come to Gods creation and his people (Rom 8:20-21).
Then, the law required a seventh seven year sabbath, every 49 years the whole land celebrated a year of jubilee. During that time all debts were discharged! — All mortgages were cancelled! — All bondmen were set free! — And all that had been lost was restored!
Do you get the picture? Christ is our Sabbath. We rest in him by faith, and by faith alone! That is exactly the interpretation the Holy Spirit gives us in Heb 4:10. — For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.
This verse very clearly applies both to Christ and to his people. The Lord Jesus Christ had a work to do in preaching the gospel and in obtaining the salvation and redemption of his people. This work was given to him and he finished it. He ceased from these works, never to do them again. He is seated in heaven, having entered his rest (Heb 10:5-14), just as we are told God ceased from the works of creation when he had finished them.
This is exactly what every believer does when he comes to Christ. We cease from a religion of works and rest in Christ.
Fuente: Discovering Christ In Selected Books of the Bible
Heb 4:3, Heb 3:11
Reciprocal: 1Ch 28:6 – I have Psa 95:11 – I sware
Fuente: The Treasury of Scripture Knowledge
Heb 4:5. But the ones whom God planned to enjoy that second rest made themselves unworthy of it, hence He aware that they should not enter into it.
Fuente: Combined Bible Commentary
Heb 4:5. In this place again, i.e either to quote again what was said before, or the Sabbath rest which God provides, is, on the other hand, shown not to be the rest spoken of in the Psalm, inasmuch as the men described have not entered it.
Fuente: A Popular Commentary on the New Testament
Verse 5
And in this place again; that is, this is another instance of his speaking of a rest as future, after the sabbatical rest had long been past.