TRV
Translation
King James Version
For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
Complete Jewish Bible
For there is a place where it is said, concerning the seventh day,
“And God rested on the seventh day from all his works.”
“And God rested on the seventh day from all his works.”
Berean Standard Bible
For somewhere He has spoken about the seventh day in this manner: “And on the seventh day God rested from all His works.”
American Standard Version
For he hath said somewhere of the seventh day on this wise, And God rested on the seventh day from all his works;
World English Bible Messianic
For he has said this somewhere about the seventh day, “God rested on the seventh day from all his works”;
Geneva Bible (1599)
For he spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes.
Young's Literal Translation
for He spake in a certain place concerning the seventh day thus: `And God did rest in the seventh day from all His works;'
Study This Verse
Commentary on Hebrews 4 verses 1–10
1 ¶ Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
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.
4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
7 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.
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
9 There remaineth therefore a rest to the people of God.
10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
I. II. Main points1. 2. Sub-points
Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.
II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (Heb 4:2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.
III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, Heb 4:2. Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.
IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.
V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,
1.By asserting so positively the truth of it, from the experience of himself and others: "We, who have believed, do enter into rest, Heb 4:3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven."
2.He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest (Heb 4:3, Heb 4:4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest - God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, Heb 4:10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.
VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS 4
We also had the promise to enter into the kingdom through our faith and spiritual way of life, as well as those who accepted the command through the law so that … they might possess the land granted to them. “But the message” of the law “which they heard did not benefit them because it did not meet with faith” in the hearers. “We who have believed” in Christ and his gifts “enter” faithfully “that rest.” They, on the other hand, did not enter into that rest in consequence of the vow made through David, who said, “I swore in my anger that they should not enter my rest.”
Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS 4
In fact, if Joshua, the son of Nun, who allowed them to inherit the land, had settled them and given them rest, they still would not speak at all about the “other day of rest.” Indeed, Joshua made them rest, because he gave them the land as an inheritance, but they did not rest in it perfectly, as God perfectly rested from God’s works, for they lived in toils and wars. If that rest was not a true rest, since Joshua himself, the giver of their rest, was urged by the wars, if this is their condition, I say, there still remains the sabbath of God, who gives rest to those who enter there, as God rested from God’s works, that is, from all the works which God made.
John ChrysostomAD 407
Homily on Hebrews 6
For because he means this, he says, "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.1-2
It was fitting for them to be afraid, he says so that they might not be found lacking because of the depravity of their opinion, when they themselves had received the promise of access into the rest. For let no one suppose that the promise of the things to come are sufficient for him, just as it was not sufficient for them. For they were not joined to the things promised in accordance with faith. Therefore, one ought to read as follows, “They did not attach themselves in faith to the things that they heard,” namely, the promises that were made to them from God through Moses.
Theodore of MopsuestiaAD 428
COMMENTARY ON HEBREWS 4.1-2
We ought to be afraid … lest we, too, who have received the promise of the entrance into the rest, may be found lacking through a wickedness of purpose. For let no one think that the promise of things to come suffices him any more than it did them. Indeed, they did not understand in faith what had been promised.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.4-7
This is the work of true “rest,” namely, not having to run again to the old things, while enduring transition and change. For just as God is said to rest from his creation of the world, having completed its foundation, so it is fitting that also the one who has entered “into rest” not run back again to the old things, viewing with contempt the labors required by the law’s virtuous ordinances to restrain transgression. For out of necessity change and a removal from the old institution follows these things.
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.4-7
“Today” is neither an indefinite period of time, nor can it be predicated of an interval outside of “days” as if “today” were joined with each day. This should be stated not only for the sake of apostolic perspicuity but also for the sake of those who wish to understand, in the matter of the origin of the Only Begotten, the “I have begotten you today” by flatly asserting that the “today” is an indefinite period of time. They cannot perceive that if this were the case one would not be able to speak of a “today” since there was then not yet a day. The apostle has made clear that he would not say that “today” is an indefinite period of time when he said, “Again speaking in David he marks off a day.” Also in another passage, “Comfort them every day until it will be called ‘the Day.’ ” First he showed that the “today” is not being spoken of outside of “days,” by his saying “every day,” and so appending “until it will be called ‘the Day.’ ” Then in the matter of the “day” it does not appear as if he were talking about an indefinite period of time which might be applied both to the time that has already passed and the time that is about to come. For what does he say? Deeming “each day” to be “the Day” which is spoken to we should give heed to remaining in the faith. For as “the Day” indicates the present day, he advises them to make full use of the day for that which is useful for exhortation.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
After making this digression to scare them and to cause them to look forward to the hope given them, he then gives attention to the “rest,” bringing out that in times past the inspired David foretold it to us.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God’s promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God’s words?
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
As the God of all on the sixth day completed the whole of creation, and on the seventh he rested from creating, so those departing this life and moving to that one will be rid of the present labors.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 4
He wants to make clear three rests mentioned in the divine Scripture: first, the seventh day, on which God finished creating; second, the land of promise; and third, the kingdom of heaven. He provides proof of this from the inspired testimony: If there is no other rest (he is saying), why on earth does he also urge those in receipt of the second kind not to harden their hearts, threaten punishment and make mention of those who spurned the second kind? He cites them in order, and firstly the rest on the seventh day.
Isaac of NinevehAD 700
ASCETICAL HOMILIES 14
I am speaking of that order of tears which belongs to those who shed tears unceasingly both night and day. Whoever has found the reality of these things truly and accurately has found it in stillness. The eyes of such a man become like fountains of water for two years’ time or even more, that is, during the time of transition: I mean, of mystical transition. But afterwards you enter into peace of thought; and from this peace of thought you enter into the rest of which St. Paul has spoken, but only in part and to the extent that nature can contain it. From that peaceful rest his intellect begins to behold mysteries. And thereupon the Holy Spirit begins to reveal heavenly things to you, and God dwells within him and raises up the fruit of the Spirit in you. And from this he perceive dimly … the change nature is going to undergo at the renewal of all things.… When you enter into that region which is peace of the thought, then the multitude of tears is taken away from you, and afterwards tears come to you in due measure and at the appropriate time. This is, in all exactness, the truth of the matter as told in brief, and it is believed by the whole church.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.3-11
Just as the first “rest” did not prevent there being a second rest, so neither does the existence of a second rest prevent the existence of a third and more perfect rest.… Then it is clear that there is a certain other rest beyond those rests which have been spoken of, and that this rest is hallowed not for any who happen to chance upon it, but rather “for the people of God.” But truly the people of God are “those who believe” in him and who keep his commandments.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 4.2
He says, “Not having joined themselves to the things they heard,” that is, the things they believed. How was it possible for them to be joined to those things? “By faith,” he says, that is, through faith. For if the latter had believed as the former had, they would have been joined together into one, since their faith would have joined them together and blended them together.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
The testimony also judges from which it makes that apparent. And see how it establishes that. In any case, he says, it is necessary that some enter into the rest of God, lest the promise be made in vain and rashly. Therefore, since they did not enter (for he swore that they shall not enter), it is necessary for us, as long as we wish, to enter, not now into a figurative rest, but into the true kingdom of heaven. For although their children entered the promised land, now another rest is defined through David. For what else does it mean: "Today, if you hear his voice"? (Heb. 3:15)
As I swore in my wrath. But this testimony is not meant for those of us who have believed, who enter into the rest of God, but for those who do not enter: indeed, he says, since they did not enter, we must enter. For he speaks more openly in this progression. Now, indeed, besides this, he wishes to show that just as the rest of the Sabbath does not prevent another rest of the promised land from being called rest, so neither does the rest of the promised land prevent the kingdom of heaven from being called rest.
Therefore, he also adds: although his works were finished from the foundation of the world, from which God rested, did not prevent the land of promise from being called rest.
"from all his works.” Then, since he had called it rest (it was said, however, to be the rest of the Sabbath), he himself resolves that and says: Now that the rest of the works is made, he also calls this rest, namely the land of promise.
“And God rested.” You see, he says, that there are two rests? One on the seventh day, in which God rested from his works: and one of the land of promise, about which David is now speaking. Therefore, he says: Just as the first rest did not prevent the second from being called rest: so neither will the second prevent the third, namely the kingdom of heaven. This, however, he asserts, because he will say that we can enter into his rest. Let him not hear: But they have entered: and finally, he says that there is another rest.
Indeed, he says, "the third rest is the kingdom of heaven. And there again, “If they shall enter into my rest.” Behold, therefore, two works, the other indeed of which David said: “If they shall enter into my rest."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 4:4 serves as a foundational scriptural reference within the author's extended argument for the availability of God's "rest" to believers. By quoting from the creation narrative in Genesis, the writer establishes a divine precedent for cessation from labor, highlighting that God Himself rested on the seventh day after completing His creative works. This verse underpins the theological discussion that follows, emphasizing that if God, in His omnipotence, deemed rest essential, then a spiritual rest remains for His people, distinct from the physical Sabbath or the rest of the Promised Land.
CONTEXT
Literary Context: Hebrews 4:4 is embedded within a profound theological discourse on "rest" that begins in Hebrews 3 and extends through Hebrews 4. The author is urging a community of Jewish Christians, who are potentially wavering in their faith, not to repeat the tragic failure of the wilderness generation. That generation, despite God's promises, failed to enter His rest—the Promised Land—due to their unbelief and disobedience, as recounted in Numbers 14. The author uses the Old Testament accounts of God's rest at creation (Genesis 2:2) and the warnings from Psalm 95 to build a compelling case that a spiritual "rest" remains accessible "today" for those who believe and obey. This verse specifically grounds the concept of rest in God's own primordial activity.
Historical & Cultural Context: The audience of the Book of Hebrews was primarily Jewish Christians, deeply steeped in the traditions of the Old Testament. The concept of the "seventh day" and "rest" would immediately evoke the Sabbath, a cornerstone of Jewish identity and law, established at creation and codified in the Mosaic Law (Exodus 20:8-11). For these believers, "rest" carried multiple layers of meaning: the physical rest of the Sabbath, the national rest of the Promised Land, and the eschatological rest of God's future kingdom. The author skillfully navigates these layers, demonstrating that while these historical forms of rest were significant, they were ultimately shadows pointing to a greater, spiritual rest found only in Christ. The historical failure of Israel to enter God's rest in the wilderness served as a potent warning against unbelief for the contemporary audience.
Key Themes: This verse powerfully contributes to several key themes in Hebrews. Firstly, it underscores the Divine Precedent for Rest, establishing that rest is not merely a human necessity but a pattern initiated by God Himself after His perfect creative work. This elevates the concept of rest to a theological principle. Secondly, it lays the Foundation for the Sabbath Principle, showing that the cessation from labor on the seventh day is rooted in God's own action, pointing to a deeper spiritual reality beyond mere ritual. While not a direct command for Sabbath observance, it highlights the divine design for a rhythm of work and rest. Thirdly, and most significantly for the book's overarching argument, it serves as a Theological Anchor for Spiritual Rest. The author uses God's original rest as a basis to argue that a "Sabbath-rest" (Hebrews 4:9) remains for the people of God, a rest that is entered through faith in Christ, a cessation from striving in self-effort, and an entering into God's finished work of salvation. This ultimate rest is a central promise and a warning against unbelief throughout Hebrews 4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse. The most prominent is Quotation/Allusion, as the verse directly quotes or alludes to Genesis 2:2. This technique lends immense authority and weight to the argument, grounding the concept of rest in the foundational narrative of creation. Furthermore, the author employs Argumentation, using this ancient text as a premise to build a complex theological case for a spiritual "rest" available to believers. The phrase "in a certain place" can be seen as a form of Euphemism or Understatement, subtly indicating a well-known scriptural passage without needing to name it, thereby emphasizing its undisputed authority. Finally, there is an element of Typology, where God's original rest on the seventh day serves as a type or foreshadowing of the ultimate spiritual rest that remains for the people of God through faith in Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 4:4 profoundly connects the concept of rest to God's very nature and activity, establishing it as a divine principle from the dawn of creation. God's resting on the seventh day after completing His works signifies not a cessation due to exhaustion, but a deliberate act of satisfaction and enjoyment in His perfect creation. This primordial rest serves as the theological bedrock for the Sabbath principle in the Old Covenant, and more significantly, as a type for the spiritual rest that remains for God's people in the New Covenant. This rest is a cessation from the futile striving of human works for righteousness and an entrance into the finished work of Christ, a state of peace, security, and trust in God's provision. It highlights that true rest is found not in human effort, but in divine completion.
REFLECTION AND APPLICATION
Hebrews 4:4 invites us to ponder the profound significance of rest, not merely as a physical necessity, but as a divine pattern and a spiritual reality. If God, in His infinite power and perfection, deemed it appropriate to rest after His creative work, how much more essential is it for us, His finite creatures, to embrace rest? For believers, this verse challenges us to move beyond a superficial understanding of rest as mere inactivity and to embrace a deeper, spiritual repose. It calls us to cease from our own striving for righteousness, acceptance, or security through human effort, and instead, to enter into the perfect, finished work of Jesus Christ. This means trusting completely in His atoning sacrifice and resurrection, finding our peace and identity not in what we do, but in what He has already done. It is a call to surrender our anxieties, our burdens, and our self-sufficiency, and to find true, abiding rest in His sovereign care and completed salvation.
Questions for Reflection
FAQ
Does Hebrews 4:4 command Sabbath observance for Christians today?
Answer: While Hebrews 4:4 quotes Genesis 2:2, which is the basis for the Sabbath command in the Old Testament, the author of Hebrews uses this verse not to re-institute a literal seventh-day observance for Christians, but to establish a theological precedent for a deeper, spiritual rest. The book argues that the physical Sabbath and the rest of the Promised Land were shadows or types pointing to a greater, ultimate rest found in Christ. Christians are called to enter into this spiritual rest, which is a cessation from striving in self-effort and an entering into God's finished work of salvation through faith. The New Testament generally teaches that the ceremonial aspects of the Law, including specific Sabbath observances, have been fulfilled in Christ (Colossians 2:16-17). Therefore, Hebrews 4:4 points to a spiritual reality rather than a legalistic requirement for a specific day.
CHRIST-CENTERED FULFILLMENT
Hebrews 4:4, by highlighting God's rest after His perfect creation, powerfully foreshadows the ultimate rest found in Jesus Christ. Just as God ceased from His works because they were complete and perfect, so too does Christ's work of redemption offer a perfect and completed salvation, inviting humanity into a profound spiritual rest. The Old Testament Sabbath was a shadow, but Christ is the substance; He is our true "Sabbath-rest" (Hebrews 4:9). His cry from the cross, "It is finished!", echoes God's completed creation, signifying that the work required for our salvation is fully accomplished. Through His perfect sacrifice, Christ has provided a permanent cessation from the striving of works-righteousness, offering weary souls a profound peace. He Himself invites, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28). Thus, God's original rest in creation finds its glorious and eternal fulfillment in the finished work of Christ, through whom believers enter into a lasting rest from sin, guilt, and the futility of human effort, experiencing true peace and security in Him (Hebrews 10:12-14).