TRV
Translation
King James Version
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Complete Jewish Bible
For if Y’hoshua had given them rest, God would not have spoken later of another “day.”
Berean Standard Bible
For if Joshua had given them rest, God would not have spoken later about another day.
American Standard Version
For if Joshua had given them rest, he would not have spoken afterward of another day.
World English Bible Messianic
For if Joshua had given them rest, he would not have spoken afterward of another day.
Geneva Bible (1599)
For if Iesus had giuen them rest, then would he not after this haue spoke of an other day.
Young's Literal Translation
for if Joshua had given them rest, He would not concerning another day have spoken after these things;
In the KJVVerse 30,023 of 31,102
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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Justin MartyrAD 165
Dialogue with Trypho, Chapter LXI
"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled.
Lucius Caecilius Firmianus LactantiusAD 325
The Divine Institutes Book 4, Chapter XIV
But who this was about to be, to whom God promised an everlasting priesthood, Zechariah most plainly teaches, even mentioning His name: "And the Lord God showed me Jesus the great Priest standing before the face of the angel of the Lord, and the adversary was standing at His right hand to resist Him. And the Lord said unto the adversary, The Lord who hath chosen Jerusalem rebuke thee; and lo, a brand plucked out of the fire. And Jesus was clothed with filthy garments, and He was standing before the face of the angel. And He answered and spake unto those that stood around before His face, saying, Take away the filthy garments from Him, and clothe Him with a flowing garment, and place a fair mitre upon His head; and they clothed Him with a garment, and placed a fair mitre upon His head. And the angel of the Lord stood, and protested, saying to Jesus: Thus saith the Lord of hosts, If Thou wilt walk in my ways, and keep my precepts, Thou shalt judge my house, and I will give Thee those that may walk with Thee in the midst of these that stand by. Hear, therefore, O Jesus, Thou great Priest."
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 if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.
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
In another way. “rested from his works, as God did from his own.” As if, he rested. Since he has demonstrated that there is a third rest, and that some will enter into it, he comes to the conclusion and says: "From what has been said, it is certainly evident that there is another rest besides the aforementioned, and this is not for everyone, but dedicated to the people of God." Truly, the people of God are those who have believed in Him and keep His commandments.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"for the people of God." He says to the faithful. And how is this evident? From the fact that David commands, saying: Do not harden your hearts. For he would not command this if there were no sabbath and rest. (What benefit would there be for those who obeyed?) Nor would it be commanded to us, not to do the same as the Jews who were in the desert, lest we too be deprived of rest in the same way.
"who has entered."Since they were weary from evils, there was no mention made of the countless goods that were to come, he comforts them by saying that he who has entered into the third rest, which is the rest of the kingdom of heaven, rests from his works, that is, from persecutions, temptations, afflictions, just as indeed God rested from the works He had done in the first rest.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
“Therefore, a Sabbath-keepingremains.” Sabbath-keeping or rest. For sabbaths are interpreted as rest. Therefore, a certain third rest remains, which is the kingdom of heaven. However, he called it Sabbath-keeping, from the primary rest which was of the Sabbath-keeping.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"And he himself rested." As if he had rested.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
For if some must enter, and those who entered have not entered into the rest of the promised land, it again defines a third rest, so that, as he says, some may enter into it. For if God did not have a third rest, He would not have said: "Today, if you hear His voice, do not harden your hearts," so that there may be a rest into which those should enter who do not harden their hearts. Since obedience would be completely useless if there were neither rest nor reward. You have seen how he confirms it? "Do not harden your hearts so that you may enter into the rest," he says. For by saying that those who hardened their hearts did not enter into the rest, he implies that those who do not harden their hearts will enter. For every command of God has also a future reckoning.
"For if Joshua had given them rest." For if that were the only rest, namely the promised land into which they entered under the leadership of Joshua, he would not have spoken of another day of rest through David. But therefore, he mentions it, saying: Today, and he gave a command, saying: Do not harden your hearts: as if there exists a third rest into which it is necessary for those who are obedient to enter.
Thomas AquinasAD 1274
195. - Having cited the authority and explained it, the Apostle now argues from it. In regard to this he does two things: first, he urges them to be anxious to enter; secondly, he advises them to hasten to enter (v. 11). In regard to the first he does two things: first, he inspires them with fear; secondly, he shows that anxiety should press them (v. 2).
196. - He says, therefore: It has been stated that He was offended by those who would not believe, so that He swore that they will not enter into His rest. Therefore, let us fear, namely, with a chaste fear and with anxiety: ‘Blessed is the man that is always fearful’ (Pr. 28:14); ‘He that thinks himself to stand, let him take heed lest he fall’ (1 Cor. 10:12). For such fear is a useful admonition to give, and it is the companion of three spiritual virtues, namely, of hope, faith, and charity: ‘I am the mother of fair love and of fear and of knowledge and of holy hope’ (Sir. 24:24). But what should we fear? While the promise of entering his rest remains, let us fear lest any of you be judged to have failed to reach it. For happiness or felicity consists in a man’s entering it: ‘Happy shall I be if there shall remain of my seed to see the glory of Jerusalem’ (Tob. 13:20); ‘Looking diligently, lest any man be wanting to the grace of God’ (Heb. 12:15), because, as Chrysostom says: ‘The punishment of not seeing God is greater than other punishments inflicted on the damned.’ And he says, lest any of you be judged according to God’s judgment: ‘Depart, you accursed, into everlasting fire’ (Mt. 25:41). Or be judged according to human opinion: ‘For know you this and understand that no fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of Christ and of God’ (Eph. 5:5). Therefore, they should fear lest any of them be judged to have failed to reach it, because the promise of entering was made to them: ‘And my people shall sit in the beauty of peace and in the tabernacles of confidence and in wealthy rest’ (Is. 32:18); ‘From henceforth now says the Spirit, that they rest from their labors’ (Rev. 14:13). One should fear, therefore, that on account of his own guilt, he fails to enter, because he abandoned the promise, which we abandon by deserting faith, hope, and charity, through which we can enter. And this is done by mortal sin.
197. - Then he shows what anxiety should press us. In regard to this he does two things: first, he states his intention; secondly, he proves it (v. 3). In regard to the first he does two things: first, he shows that this promise has been made to us; secondly, that that promise is not enough (v. 2b).
198. - He says, therefore: for good news came to us as to them. Here it should be noted that the things promised in the Old Testament should be understood spiritually: ‘All things happened to them in a figure’ (1 Cor. 10:11); ‘What things soever were written, were written for our learning’ (Rom. 13:4).
199. - Then when he says, but the message did not benefit them, he shows that the promise is not enough, but that we should be solicitous; hence, he says that the message, which was heard and not believed, profited them nothing: ‘For not the hearers but the doers of the law will be justified’ (Rom. 2:13). And he says, not being met [mixed] with faith, because just as the union of intellect and thing understood make one thing, so the believer’s heart and formed faith make one thing: ‘He who is joined to the Lord is one spirit’ (1 Cor. 6:17). For the words of God are so efficacious that they should be believed as soon as they are heard: ‘your testimonies are become exceedingly credible’ (Ps. 92:5).
200. - Then when he says, for we who have believed enter that rest, he proves his conclusion. In regard to this he does three things: first, he shows that it is necessary for us to believe, just as it was for them; secondly, he cites two authorities to prove his proposition (v. 3c); thirdly, he argues from them (v. 6).
201. - He says, therefore: The word was spoken to us as it was to them that we shall enter into rest: ‘In peace in the selfsame, I will sleep and be at rest’ (Ps. 4:9); ‘You shall rest and there shall be none to make you afraid’ (Jb. 11:19). But there is a twofold rest: one in external goods, and a man passes to it from peace of mind; the other is in spiritual good, which is within, and to it a man enters: ‘Enter into the joy of your lord’ (Mt. 25:21); ‘The kind has brought me into his storerooms’ (S of S 1:3). Then he cites the authority: As I have sworn I my wrath: they shall never enter my rest.
202. - Then (v. 3b) he cites two authorities: one is from the Law in Genesis (chap. 2) and the other from Ps. 94. He says, therefore, in regard to the first: although his works from the foundation of the world were finished. For he has spoken somewhere of the seventh day. This can be read in two ways: in one way by omitting the for. Then the sense is this: they shall enter into the rest which was prefigured by the seventh day from the foundation of the world. And God rested the seventh day from all his works. Or the Holy Spirit spoke in a certain place of the seventh day. And he spoke after describing the works of the six days, when the works from the foundation of the world were finished. Bu he says, from the foundation of the world, because the world was first established, and after six days it was made perfect in all its parts.
203. - In regard to the distinction of the days the saints speak in different ways: for Augustine treats the matter differently from the other saints. Yet no matter how they are treated, it is clear that those works were perfect. For they contain a twofold perfection: one is according to the parts of the world which are heaven and the four elements; and this was wrought by the work of creation, which occurred on the first day, and by the work of distinction, which occurred on the second and third day. In this, Augustine agrees with the others. The other perfection is according to the individual parts. And this pertains to the work of ornamentation which occurred on the fourth day in regard to the higher things, on the fifth day in regard to the intermediate elements, namely, air and water, and on the sixth day in regard to earth, which is the lowest element.
204. - But if he rested on the seventh day, who made it, if it is not a work of God? ‘My father works until now and I work’ (Jn. 5:17). I answer that ‘rest’ is not taken as the opposite of labor, but as the opposition of motion. For even when He creates He is not being moved; yet, because we speak of him only in terms of sensible things in which there is no activity without motion; therefore, every action, broadly speaking, is called a motion, and He is said to have rested because He ceased producing new species. So God rested from producing works, because all in some sense preceded. And so, God made the seventh day as every other day, because something was added then, for that was the time when the state of purgation began. For every addition varied the state of the world, and made one day. It should be noted with Augustine that he does not say simply that He rested, but that he rested from his works. For He rested in Himself from all eternity, but when He rested, it was not in His works, but from His works. For God works in a different manner from other artisans: for an artisan acts because of a need, as a house builder makes a house to rest in it, and a cutlerer a knife for gain; hence, the desire of every artisan comes to rest in his work. But not so with God, because He does not act out of need but to communicate His goodness; hence, he does not rest in His work, but from producing a work; and He rests only in His goodness.
205. - Then he cites the authority of David, which has already been explained. But when he says, since, then, it remains for some to enter it, he argues from the premises. In regard to this he does two things: first he accepts the sense of the second authority; secondly, he argues form the first (v. 9). In regard to the first he does two things: first, he extracts two things form the second authority; secondly, he shows that those two things are understood in it (v. 8).
206. - Therefore, he extracts two things: one is well known, namely, that the ancestral fathers did not enter; the other is that during the time of David there remained another rest to be given. For although the promised rest was to be obtained in the promised land, yet by the fact David so long afterward says, Today, if you hear his voice, harden not your hearts, he shows that another rest remains. Otherwise, he would have made no mention of the rest, saying, Today if you hear his voice, harden not your hearts. There is, therefore, a rest into which we are to enter, but which they did not enter because of unbelief. Therefore, because they did not enter, others to whom the promise was made must enter, because they to whom it was first preached, did not enter. Therefore, it remains for others to enter. The reason for this is that if God created man for eternal happiness, for he created him according to His own image and likeness, He prepared a rest for him. Therefore, although someone might be excluded because of his sin, God does not wish that preparation to have been made in vain. Therefore, some will enter, as is clear from those invited to the marriage feast: ‘The marriage, indeed, is ready, but they that were invited are not worthy. Go, therefore, into the highways and as many as you shall find, call to the marriage’ (Mt. 22:8).
207. - Then when he says, For if Joshua had given them rest, God would never have afterwards spoken of another day, he proves that it remains for others to enter, because if Jesus Nave, i.e., Joshua, had given the children of Israel final rest, God would never have spoken of another day, i.e., another rest would not remain for us, nor would David have spoken of another rest after that day. Hence, it is clear that that rest was a sign of spiritual 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 4:8 is a pivotal verse in the author's sustained argument for the superior and ultimate "rest" found in Jesus Christ, demonstrating that the historical entry into Canaan under Joshua was a partial, typological fulfillment, not the final divine repose. This verse asserts that if Joshua had provided the complete rest God intended, there would have been no subsequent prophetic utterance concerning another day of rest, thereby establishing the ongoing availability and necessity of a deeper, spiritual rest accessible through faith.
CONTEXT
Literary Context: This verse is situated within a critical theological warning in Hebrews 3 and 4, where the author draws a stark parallel between the Israelites' failure to enter God's promised land due to unbelief and the contemporary Jewish believers' temptation to turn away from Christ. The preceding verses in Hebrews 3 recount the wilderness generation's disobedience and subsequent inability to enter God's rest (Hebrews 3:16-19). The author then transitions in Hebrews 4:1-7 to emphasize that the promise of rest still stands, urging his readers not to harden their hearts as their ancestors did. Psalm 95:7-11 is specifically quoted to show that God, through David, spoke of "today" as a continued opportunity for rest, long after Joshua's time. Thus, Hebrews 4:8 serves as the logical linchpin, proving that Joshua's provision of rest was incomplete, necessitating a further, ultimate rest.
Historical & Cultural Context: The original audience of the book of Hebrews consisted primarily of Jewish Christians in the first century, likely facing persecution or social pressure to revert to Judaism. They were deeply familiar with the Old Testament narratives, particularly the Exodus and the conquest of Canaan under Joshua. The concept of "rest" (Hebrew: nuakh, Greek: katapausis) would have resonated with their understanding of the Sabbath, the promised land as a place of rest from wandering, and the ultimate eschatological rest with God. The author skillfully leverages their knowledge of the Septuagint (LXX), the Greek translation of the Old Testament, where the name "Joshua" is rendered as Iesous, identical to "Jesus." This linguistic overlap is crucial for the author's typological argument, allowing him to seamlessly transition from the historical figure of Joshua to the person of Jesus Christ, demonstrating the latter's superiority in providing true rest.
Key Themes: The central theme running through Hebrews 3-4 is the nature and availability of God's "rest." This rest is presented not merely as physical cessation from labor or a geographical location, but as a profound spiritual state of peace, security, and cessation from one's own works, found in obedient faith. The author emphasizes the superiority of Christ over Old Covenant figures and institutions, including Moses and Joshua, as the ultimate provider of this rest. The danger of unbelief is another prominent theme, serving as a solemn warning against neglecting such a great salvation. The persistent invitation to enter rest "today" (Hebrews 4:7) underscores the urgency and present availability of this spiritual repose, culminating in the "Sabbath rest" that remains for the people of God (Hebrews 4:9).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices in Hebrews 4:8 to construct his argument. Typology is central, as Joshua, the historical leader, functions as a "type" or foreshadowing of Jesus Christ. The rest Joshua provided in Canaan is presented as a type of the ultimate spiritual rest that Christ offers. The use of the identical Greek name Iesous for both Joshua and Jesus facilitates this typological connection. Furthermore, the verse employs an argument from silence (or more accurately, an argument from continued speech): if Joshua's rest was final, God would have been silent about any further rest. The fact that God did speak "afterward" of "another day" (through David in Psalm 95) proves the inadequacy of the former rest. This is also implicitly a rhetorical question or a rhetorical statement that functions as one, leading the reader to the undeniable conclusion that Joshua's rest was not the ultimate one.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 4:8 is a profound theological statement affirming the progressive nature of God's redemptive plan and the ultimate superiority of Christ's provision. It establishes that while God has always offered a form of rest to His people, the Old Covenant manifestations, such as the entry into Canaan under Joshua, were incomplete and pointed to a greater reality. This verse clarifies that the "rest" God desires for His people is not merely a physical state but a deep spiritual repose, a cessation from self-effort and a confident trust in God's finished work. It underscores the enduring nature of God's promise and invitation, which remains open "today" for all who respond in faith, highlighting that true rest is found not in a place or a human leader, but in a relationship with God through His Son.
REFLECTION AND APPLICATION
Hebrews 4:8 serves as a powerful reminder that God's ultimate desire for humanity is a profound and lasting rest, one that transcends physical circumstances and geographical locations. It challenges us to examine where we seek our rest and security. Are we still striving in our own strength, attempting to earn God's favor or achieve a sense of peace through our own efforts? This verse calls us to cease from such futile striving, recognizing that true rest is a gift, freely offered through faith in Jesus Christ. It is a rest from the burden of sin, from the futility of self-righteousness, and from the anxiety of an uncertain future. Just as the Israelites failed to enter God's rest due to unbelief, we are admonished to avoid a similar fate by diligently pursuing faith and obedience. This rest is not passive inactivity but an active trust that empowers us to live from a place of peace and security in God's finished work, enabling us to truly "enter His rest" and enjoy the spiritual blessings He has promised.
Questions for Reflection
FAQ
Why does Hebrews 4:8 refer to "Jesus" when it's talking about the Old Testament figure Joshua?
Answer: The Greek name for Joshua, the successor of Moses who led Israel into the promised land, is Iesous, which is identical to the Greek name for Jesus of Nazareth. The author of Hebrews, writing in Greek, intentionally uses this linguistic overlap to draw a powerful theological parallel. He is arguing that if Joshua (the Old Testament "Jesus") had provided the ultimate and final rest, then God would not have spoken centuries later (through David in Psalm 95) about "another day" for entering His rest. This strategic use of the name highlights the typological relationship: Joshua's provision of rest was a foreshadowing, a type, of the ultimate and perfect rest that only Jesus Christ, the Son of God, can provide.
CHRIST-CENTERED FULFILLMENT
Hebrews 4:8 is a crucial verse in the author's Christological argument, demonstrating that the historical rest provided by Joshua was merely a shadow, pointing to the greater reality found in Jesus Christ. The "rest" that Joshua gave was limited, temporary, and physical—a cessation from wandering and settling in a land. However, the New Testament reveals that Jesus Christ is the ultimate and eternal provider of true rest. He is the one who perfectly fulfills God's intention for humanity to cease from their own works and enter into a profound spiritual peace. As the true Lamb of God, Jesus accomplished the work of salvation on the cross, offering a rest from the burden of sin and the striving for righteousness under the law. His invitation in Matthew 11:28-30 to "Come to me, all you who are weary and burdened, and I will give you rest" directly echoes the ultimate fulfillment of God's promise. This rest is not merely a future hope but a present reality, a "Sabbath rest" (Hebrews 4:9) that remains for the people of God, entered by faith in Christ's finished work, leading to a life of peace and security in Him.