Hebrews 4:5

4:1-10 The privileges we have under the gospel, are greater than any had under the law of Moses, though the same gospel for substance was preached under both Testaments. There have been in all ages many unprofitable hearers; and unbelief is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painful consequence of partial neglect, and of a loose and wavering profession, that they often cause men to seem to come short. Let us then give diligence, that we may have a clear entrance into the kingdom of God. As God finished his work, and then rested from it, so he will cause those who believe, to finish their work, and then to enjoy their rest. It is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that of the seventh day, or that into which Joshua led the Jews. This rest is, a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they shall obtain when the Lord Jesus shall appear from heaven.

But those who do not believe, shall never enter into this spiritual rest, either of grace here or glory hereafter. God has always declared man's rest to be in him, and his love to be the only real happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.

And in this place again,.... In Psalm 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.

And in this place again: kai here is not so much copularive, connecting an instance of David to the same purpose of that of Moses about the seventh day’s rest from the creation; but discretive, joining an instance of another rest of God different from the seventh day’s rest. Moses spake of this, but David here of a further rest; for in Psalm 95:11 , David spake not of the seventh day, but of God’s last and eternal rest. If they shall enter into my rest; ei here is affirmative, as appears by comparing Hebrews 4:3 and Hebrews 4:6 , that these shall have a real and full possession in the future after David’s time of this rest, and therefore different from Moses’s rest so long past before. The word rest in the Hebrew is not the same in the text of Moses and David; Genesis 2:2,3 , it is tbv in Psalm 95:11 , ythwnm this of David noting the full, eternal, comfortable rest of souls in glory, sworn by God to believers in the gospel.

Hebrews 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 Hebrews 4:3 ): they shall not enter into my rest.” ἐν τούτῳ ] stands substantively , without requiring a supplementing of τόπῳ (Kuinoel), or χρόνῳ (Abresch), or ψαλμῷ (Carpzov). Comp. ἐν ἑτέρῳ , Hebrews 5:6 .

And in this place again - Psalm 95:11 . If they shall enter - That is, they shall not enter; see the notes at Hebrews 3:11. The object of quoting this here seems to be two-fold: (1) 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 Hebrews 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."

[Bible] 3:13. But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin. 3:14. For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end. 3:15. While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation. 3:16. For some who heard did provoke: but not all that came out of Egypt by Moses. 3:17. And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert? 3:18. And to whom did he swear, that they should not enter into his rest: but to them that were incredulous? 3:19. And we see that they could not enter in, because of unbelief. Hebrews Chapter 4 The Christian's rest. We are to enter into it through Jesus Christ. 4:1. Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting. 4:2. For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard. 4:3. For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished. 4:4. For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works. 4:5. And in this place again: If they shall enter into my rest. 4:6. Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief: 4:7. Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts. 4:8. For if Jesus had given them rest he would never have afterwards spoken of another day. Jesus... Josue, who in Greek is called Jesus.