Hebrews 4:3

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.

But this is a rest differing from the seventh day's rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day's rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight.

We who believe, Οἱ πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχομεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερχωμεθα ουν, therefore let us enter; and thus it answers to φωβηθωμεν ουν, therefore let us fear, Hebrews 4:1; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before.

From the foundation of the world - The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place.

Was this helpful?

Albert Barnes
Notes on the Whole Bible

For we which have believed do enter into rest - That is, it is a certain fact that believers “will” enter into rest. That promise is made to “believers;” and as we have evidence that “we” come under the denomination of believers, it will follow that we have the offer of rest as well as they. That this is so, the apostle proceeds to prove; that is, he proceeds to show from the Old Testament that there was a promise to “believers” that they would enter into rest. Since there was such a promise, and since there was danger that by unbelief that “rest” might be lost, he proceeds to show them the danger, and to warn them of it.

As he said … - see Hebrews 3:11. The meaning of this passage is this. “God made a promise of rest to those who believe. They to whom the offer was first made failed, and did not enter in. It must follow, therefore, that the offer extended to others, since God designed that some should enter in, or that it should not he provided in vain. To them it was a solemn declaration that unbelievers should not enter in, and this implied that believers would. “As we now,” says he, “sustain the character of “believers,” it follows that to us the promise of rest is now made and we may partake of it.”

If they shall enter … - That is, they shall “not” enter in; see Hebrews 3:11. The “rest” here spoken of as reserved for Christians must be different from that of the promised land. It is something that pertains to Christians now, and it must, therefore, refer to the “rest” that remains in heaven.

Although the works were finished … - This is a difficult expression. What works are referred to? it may be asked. How does this bear on the subject under discussion? How can it be a proof that there remains a “rest” to those who believe now? This was the point to be demonstrated; and this passage was designed clearly to bear on that point. As it is in our translation, the passage seems to make no sense whatever. Tyndale renders it, “And that spake he verily long after that the works were made from the foundation of the world laid;” which makes much better sense than our translation. Doddridge explains it as meaning, “And this may lead us further to reflect on what is said elsewhere concerning his works as they were finished from the foundation of the world.” But it is difficult to see why they should reflect on his works just then, and how this would bear on the case in hand. Prof. Stuart supposes that the word “rest” must be understood here before “works,” and translates it, “Shall not enter into my rest, to wit, rest from the works which were performed when the world was founded.” Prof. Robinson (Lexicon) explains it as meaning, “The rest here spoken of, ‹my rest,‘ could not have been God‘s resting from his works Genesis 2:2, for this rest, the Sabbath, had already existed from the creation of the world.” Dr. John P. Wilson (ms. notes) renders it, “For we who have believed, do enter into rest (or a cessation) indeed ( καίτοι kaitoi) of the works done (among people) from the beginning of the world.” Amidst this variety of interpretation it is difficult to determine the true sense. But perhaps the main thought may be collected from the following remarks:

(1)The Jews as the people of God had a rest promised them in the land of Canaan. Of that they failed by their unbelief.

(2)the purpose of the apostle was to prove that there was a similar promise made to the people of God long subsequent to that, and to which “all” his people were invited.

(3)that rest was not that of the promised land, it was such as “God had himself” when he had finished the work of creation. That was especially “his rest” - the rest of God, without toil, or weariness, and after his whole “work” was finished.

(4)his people were invited to the same “rest” - the rest of God - to partake of his felicity; to enter into that bliss which “he” enjoyed when he had finished the work of creation. The happiness of the saints was to be “like” that. It was to be “in their case” also a rest from toil - to be enjoyed at the end of all that “they” had to do.

To prove that Christians were to attain to “such” a rest, was the purpose which the apostle had in view - showing that it was a general doctrine pertaining to believers in every age, that there was a promise of rest for them. I would then regard the middle clause of this verse as a parenthesis, and render the whole, “For we who are believers shall enter into rest - (the rest) indeed which occurred when the works were finished at the foundation of the world - as he said (in one place) as I have sworn in my wrath they shall not enter into my rest.” That was the true rest - such rest or repose as “God” had when he finished the work of creation - such as he has now in heaven. This gives the highest possible idea of the dignity and desirableness of that “rest” to which we look forward - for it is to be such as God enjoys, and is to elevate us more and more to him. What more exalted idea can there be of happiness than to participate in the calmness, the peace, the repose, the freedom from raging passions, from wearisome toil, and from agitating cares, which God enjoys? Who, torn with conflicting passions here, wearied with toil, and distracted with care, ought not to feel it a privilege to look forward to that rest? Of this rest the Sabbath and the promised land were emblems. They to whom the promise was made did not enter in, but some “shall” enter in, and the promise therefore pertains to us.

Was this helpful?

Matthew Henry
Concise Bible Commentary

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.

Was this helpful?

SDA Bible Commentary (limited)
Volume 1-7

3. We which have believed. That is, we Christians, meaning particularly converted Jews in the apostolic church.

Do enter. Or, “are entering.” The invitation is still valid; furthermore, some are accepting the invitation and entering into God’s “rest,” by faith.

Rest. Literally, “the rest,” meaning the very same “rest” to which reference has already been made in chs. 3:11, 18; 4:1 (see on ch. 3:11). The “rest” into which Christians, including converted Jews, enter is the very same spiritual “rest” into which God had invited ancient Israel to enterâ€”the “rest” of soul that comes with full surrender to Christ and with the integration of the life into the eternal purpose of God (cf. Isa. 30:15; Jer. 6:16; Matt. 11:29).

As he said. The writer has just affirmed that, one by one, Christian believers are entering into the very same spiritual “rest” into which God formerly purposed that ancient Israel should enter, but from which they, as a nation, were now barred. Beginning at this point and continuing on through v. 8 he sets forth the evidence on which he bases his conclusion, a conclusion shocking to unconverted Jews and perhaps an enigma to many, if not most, converted Jews. In v. 9 he concludes this line of reasoning by reaffirming the validity of his major premise, namely, that admission to God’s “rest” is now through the Christian faith as it formerly was through Judaism.

The line of argument in vs. 3-8 may be summarized as follows:

1. God had sworn that literal Israel should not enter into His “rest.”

2. Nevertheless, God’s “works”â€”here His purpose for mankindâ€”were “finished [“finalized”] from the foundation of the world.” In the beginning God had determined that men should enter into His “rest.” Thus, God’s oath barring ancient Israel from the promised “rest” might appear, on the surface, to be in conflict with His original purpose. Does the oath mean that God has rescinded His original design? Or does He pursue an objective until He secures it?

3. To prove that God achieves His purposes, the writer points (v. 4) to the “works” of creation. God set out to create this world; He completed His “works” of creation; His rest on the seventh day testifies to a completed creation. Note the words “finished” and “ended” in Gen. 2:1-3 and the emphasis on completion.

4. In Heb. 4:5 God’s oath that ancient Israel should not enter into His “rest” is repeated and placed in juxtaposition with the thought of v. 4, that God accomplishes what He sets out to do, as illustrated by the completed work of creation.

5. A completed creation, as testified to by God’s rest on the seventh day of creation week, is evidence of the immutability of God’s purposes. This is Paul’s major premise. His minor premise is the fact that God had purposed that His chosen people should enter into His “rest,” but that “they to whom it was first preached entered not in because of unbelief.” This brings him to the conclusion that “it remaineth that some must enter therein” (v. 6).

6. As further evidence for the validity of his conclusion, the writer points again, in v. 7, to the words of Ps. 95, to the effect that the failure of earlier generations had neither altered God’s original purpose nor withdrawn the original invitation. Compare the repeated invitations to the great banquet (see Luke 14:16-24).

7. In v. 8 he draws the further conclusion from the observation in v. 7 that God’s mention of “another day” in the time of David is evidence that although Joshua had indeed given Israel “rest” in the literal land of Canaan (see on ch. 3:11), he had definitely not led them into the spiritual “rest” God intended them to enjoy.

8. From the entire line of argument set forth in vs. 3-8 the writer concludes it to be certain that “there remaineth therefore a rest to the people of God” (v. 9).

As I have sworn. The Greek here is identical with that of ch. 3:11, translated “so I sware.”

Wrath. See on ch. 3:11.

If they shall enter. The Greek is identical with that of ch. 3:11, translated more accurately “they shall not enter.”

Rest. See on ch. 3:11.

Although. The relationship between the two statements thus connected may be freely rendered as follows: “Despite the fact that His plans for this world were fixed at the beginning of time, God revoked His solemn promise to Israel of ‘rest’ in the Promised Land.” It is here assumed that God does not change and that He will carry His plans through to completion (see Vol. IV, p. 34; Mal. 3:6). On the surface, the changelessness of God and the reversal of His promise to Israel appear to be in conflict. The one, the author implies, seems incompatible with the other. The resolution of this seeming dilemma is set forth in Heb. 4:4-8. The answer is that the changelessness of God’s purpose has not been affected by the reversal of His promise to Israel. The conclusion is stated in v. 6, “therefore it remaineth that some must enter therein,” and v. 9, “there remaineth therefore a rest to the people of God.” The resolution of the dilemma proves what has already been stated in vs. 1-3, that God has “preached” the “promise Ã¢â‚¬Â¦ of entering into his rest,” referred to in v. 2 as “the gospel,” to Christians as formerly He did to literal Israel, and that believing Christians are verily entering into God’s true, spiritual “rest.”

Works. Here referring, not to the “works” of the natural world, but to God’s purpose and plan for the man which at creation came into being. In other words, the “works” of creation are here conceived of as including the purpose of God in the creation of this earth and His plan for achieving that purpose. In fact, the material “works” of creation were actually subsidiary to the infinite purpose to which they were designed to contribute. In v. 4 the material “works” of creation week are specifically referred to.

Finished. Literally, “became,” “came into being,” meaning that they were “completed,” or “finished,” at that time and therefore not subject to future alteration. The material world as it came forth from the hands of the Creator was a perfect, completed product (Gen. 1:31). In the same way the physical and biological laws that govern the natural world were also “finished,” that is, not subject to periodic modification or change. For instance, gravity still operates as it did at the beginning. And the law of genetics by which each plant and each animal reproduces after its kind (see on Gen. 1:12) has never been revoked or amended. The force of the argument in Heb. 4:3, 4 is that God’s original purpose for this earth to be the “rest,” or “abode” (see on ch. 3:11), of a race of righteous and happy beings, was an integral part of the work of creation week. The entrance of sin into the world did not nullify that beneficent purpose, inasmuch as the plan of salvation provided a means by which the original objective could yet be achieved, in spite of sin. This being so, the fact that the “gospel” (v. 2) did not “profit” ancient Israel (v. 2), and that God had, as a result, revoked His promise to them, could not possibly alter His fundamental purpose that “some must enter therein” (v. 6).

Foundation of the world. That is, creation.

Was this helpful?

Ellen G. White
Education, 130

Akin to the theory concerning the evolution of the earth is that which attributes to an ascending line of germs, mollusks, and quadrupeds the evolution of man, the crowning glory of the creation. Ed 130.1

When consideration is given to man's opportunities for research; how brief his life; how limited his sphere of action; how restricted his vision; how frequent and how great the errors in his conclusions, especially as concerns the events thought to antedate Bible history; how often the supposed deductions of science are revised or cast aside; with what readiness the assumed period of the earth's development is from time to time increased or diminished by millions of years; and how the theories advanced by different scientists conflict with one another,—considering all this, shall we, for the privilege of tracing our descent from germs and mollusks and apes, consent to cast away that statement of Holy Writ, so grand in its simplicity, “God created man in His own image, in the image of God created He him”? Genesis 1:27. Shall we reject that genealogical record,—prouder than any treasured in the courts of kings,—“which was the son of Adam, which was the son of God”? Luke 3:38. Ed 130.2

Rightly understood, both the revelations of science and the experiences of life are in harmony with the testimony of Scripture to the constant working of God in nature. Ed 130.3

In the hymn recorded by Nehemiah, the Levites sang, “Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and Thou preservest them all.” Nehemiah 9:6. Ed 130.4

As regards this earth, Scripture declares the work of creation to have been completed. “The works were finished from the foundation of the world.” Hebrews 4:3. But the power of God is still exercised in upholding the objects of His creation. It is not because the mechanism once set in motion continues to act by its own inherent energy that the pulse beats, and breath follows breath. Every breath, every pulsation of the heart, is an evidence of the care of Him in whom we live and move and have our being. From the smallest insect to man, every living creature is daily dependent upon His providence. Ed 130.5

Read in context »

Was this helpful?

Ellen G. White
Patriarchs and Prophets, 115

The Levites, in their hymn recorded by Nehemiah, sang, “Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things therein, ... and Thou preservest them all.” Nehemiah 9:6. As regards this world, God's work of creation is completed. For “the works were finished from the foundation of the world.” Hebrews 4:3. But His energy is still exerted in upholding the objects of His creation. It is not because the mechanism that has once been set in motion continues to act by its own inherent energy that the pulse beats and breath follows breath; but every breath, every pulsation of the heart, is an evidence of the all-pervading care of Him in whom “we live, and move, and have our being.” Acts 17:28. It is not because of inherent power that year by year the earth produces her bounties and continues her motion around the sun. The hand of God guides the planets and keeps them in position in their orderly march through the heavens. He “bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth.” Isaiah 40:26. It is through His power that vegetation flourishes, that the leaves appear and the flowers bloom. He “maketh grass to grow upon the mountains” (Psalm 147:8), and by Him the valleys are made fruitful. “All the beasts of the forest ... seek their meat from God,” and every living creature, from the smallest insect up to man, is daily dependent upon His providential care. In the beautiful words of the psalmist, “These wait all upon Thee.... That Thou givest them they gather: Thou openest Thine hand, they are filled with good.” Psalm 104:20, 21, 27, 28. His word controls the elements; He covers the heavens with clouds and prepares rain for the earth. “He giveth snow like wool: He scattereth the hoarfrost like ashes.” Psalm 147:16. “When He uttereth His voice, there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the ends of the earth; He maketh lightnings with rain, and bringeth forth the wind out of His treasuries.” Jeremiah 10:13. PP 115.1

God is the foundation of everything. All true science is in harmony with His works; all true education leads to obedience to His government. Science opens new wonders to our view; she soars high, and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science, but the book of nature and the written word shed light upon each other. We are thus led to adore the Creator and to have an intelligent trust in His word. PP 115.2

No finite mind can fully comprehend the existence, the power, the wisdom, or the works of the Infinite One. Says the sacred writer: “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” Job 11:7-9. The mightiest intellects of earth cannot comprehend God. Men may be ever searching, ever learning, and still there is an infinity beyond. PP 116.1

Read in context »

Was this helpful?

Cross References

As I