Hebreos 4:4

The next verse gives the reason of the preceding mention of the works of God and the finishing of them. blow this was not for their own sakes, but because of a rest that ensued thereon, the rest of God, and a day of rest as a token of it, and a pledge of our interest therein, or entrance into it. That such a rest did ensue he proves by a testimony taken from Génesis 2:2-3, “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” The rest of God himself is intended solely neither in this place of Genesis nor by our apostle, although he repeats only these words, “And God did rest the seventh day from all his works.” But the blessing and sanctifying of the seventh day, that is, the institution of it to be a day of rest unto man, and a pledge or means of his entering into the rest of God, is that which is also aimed at in both places. For this is that wherein the apostle is at present concerned.

Hebreos 4:4. Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτω· Καὶ κατέπαυσεν ὁ Θεὸς ἐν τῆς ἡμέρᾳ τῇ ἐβδὸμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ.

Εἴρηκε, “dixit,” “said;” the nominative case is not expressed: ‘The Scripture hath said.'This is a usual form of speech in the New Testament: Juan 7:38, Καθὼς ει῏πεν ἡ γραφή, Juan 7:42. But most frequently the speaking of the Scripture is expressed by λέγει, Juan 19:37; Romanos 4:3; Romanos 9:17; Romanos 10:11; Romanos 11:2; Gálatas 4:3; Santiago 4:5: sometimes by λαλεῖ, Romanos 3:19; here by εἴρηκε : all the words used in the New Testament to express sp eaking by.

For it is not dead and mute, but living and vocal, even the voice of God to them who have ears to hear. And speaking is applied unto it both in the preterperfect tense, “hath said,” “hath spoken,” Juan 7:38; Juan 7:42, to denote its original record; and in the present tense, to signify its continuing authority.

Or, it may be that τίς should be here supplied, “A certain man said;” for our apostle hath already used that form of speech in his quotation, Hebreos 2:6, Διεμαρτύρατο δὲ που τίς, “One testifieth in a certain place.” Or, “He hath said;” that is, God himself, the Holy Ghost, whose authority in the Scripture in all this discourse and debate we rely upon.

Or it is taken impersonally, for “dicitur,” “It is said.” Που, “alicubi,” “in quondam loco,” “somewhere,” “in a certain place.” The Syriac omits this που. Arab., “in a certain section.” Περὶ τῆς εβδόμης. Translators generally, “de die septimo,” “of the seventh day.” The Syriac, עַל שַׁבָּתָא “concerning the Sabbath. Οὕτω or οὕτως, “so,” “after this manner.” But there is little of difficulty in or difference about the translation of these words.

Hebreos 4:4. For he spake in a certain place [somewhere] of the seventh day on this manner, And God did rest the seventh day from all his works.

The verse hath two parts: the one expressing the m anner of the introduction of an intended testimony; the other containing the testimony itself. The first is in these words: “For he spake in a certain place concerning the seventh day.”

Γάρ, “for,” a note of illation, showing that in the ensuing words the apostle designed the proof of what he had elliptically expressed in the verse foregoing; the importance whereof we have before declared. The sum is, that there was a rest of God and his people, and a day of rest, from the foundation of the world; which was not the rest here mentioned by the psalmist. “For he saith.”

Εἴρηκε. “he spake,” or “said.” Who or what this refers unto hath been showed already.

Που, “somewhere,” “in a certain place.” As he allegeth not'his author expressly, no more doth he the particular place where the words are recorded. He only refers the Hebrews to the Scripture, which was the common acknowledged principle of truth between them, which he and they would acquiesce in, and wherein they were expert. Especially were they so in the books of Moses; and particularly in the history of the creation of the world, whence these words are taken. For this was their glory, that from thence they were in the clear light of the original of the universe, which was hidden in darkness from all the world besides.

Περὶ τῆς ἑβδόμης. This is the subject concerning which the ensuing testimony is produced. Generally the words are rendered, “de die septima,” or “de septima;” “of the seventh day.” Only the Syriac, as was observed, renders it “of the Sabbath day;” and this not unduly, as expressing the intention of the place. For ἑβδόμη, “the seventh,” may be used either naturally and absolutely for the seventh day, ἡ ἡμέρα ἡ ἑβδόμη, as it is expressed in the words following, “the seventh day,” that is from the beginning of the creation, wherein the first complete returning course of time was finished, after which a return is made to the first day again; or, it may be used τεχνικῶς, “artificially,” as a notation of a certain day peculiarly so called; or as the name of one day, as most nations have given names to the weekly course of days, For at that time ἡ ἑβδόμη, “the seventh,” was the name whereby the Hellenists called the Sabbath day.

So it is always termed by Philo, as others have observed; which also gives evidence unto the writing of this epistle originally in the Greek tongue. So in the gospel, μία σαββάτων, “one,” or “the first of the week,” is the notation of the Lord's day; and it is the Sabbath which the apostle is speaking of. And this respects both the rest of God, and the rest appointed for us thereon.

For the proof hereof is that which he now and in these words designs. He proves that, under the law of creation, God did rest when he had finished his work, made way for his creatures to enter into his rest, and gave them a day as a pledge thereof.

Οὕτω, “on this wise,” or “to this purpose;” so it may be rendered, either as precisely denoting the words reported, or as respecting the substance and design of them, “thus,” or “to this purpose.”

Secondly, The testimony itself ensues: “And God rested the seventh day from all his works.” The words, as was observed, are taken from Génesis 2:2. But the apostle intends not only to use the words by him cited, but in them he directs us to the whole passage whereof they are a part. For it would not answer his purpose to show merely that God rested from his works, which these words affirm; but his aim is to manifest, as hath been now often observed, that thereon there was a rest provided for us to enter into, and a day of rest appointed as a pledge thereof.

And this is fully expressed in the place directed unto; for God upon his own rest “blessed the seventh day, and sanctified it.” We shall open the words as far as is needful, and then consider what is confirmed by them.

Κατέπαυσεν ὁ Θεός, “God rested.” The apostle adds ὁ Θεός, “God, from the beginning of the verse, אַלֹהִים וַיְכַל, “and God finished;” for afterwards it is only, “he rested,” ויִשְׁבֹּת, “et requievit.” A cessationfrom work, and not a refreshment upon weariness, is intended. God is not weary: he was no more so in the works of creation than he is in the works of providence.

Isaías 40:20, “The Creator of the ends of the earth fainteth not, neither is weary.” He laboreth not in working; and therefore nothing is intended in this word but a cessation from operation. And this fully satisfies the sense of the word. But yet, Éxodo 20:11, it is said, ויָּנַח; which signifies such a rest or resting as brings refreshment with it unto one that is weary.

There may, therefore, an anthropopathy be allowed in the word, and rest here be spoken of God with allusion unto what we find in ourselves as to our refreshment after labor. This is thus expressed for our instruction and example; though in God nothing be intended but the cessation from exerting his creating power to the production of more creatures, with his satisfaction in what he had already done.

And in this word, ויִּשְׁבֹּת, l ies the foundation of the “Sabbath,” both name and thing. For as the name שׁבָּת, is from this יִשְׁבֹּת, here first used, so herein also lie both the occasion and foundation of the thing itself. So in the command, “Remember the Sabbath day, to sanctify it: six days shalt thou labor and do all thy work;” the reason of the command ensues, וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהָֹוה אַלֹהֶיךָ, for the seventh day is the sabbath to the Lord thy God:” that is, “his rest” was on that day, on the account whereof he commands us to keep a day of rest. Hence our apostle in this place expresseth our rest., or day of rest under the gospel, by σαββατισμός, “a sabbatism;” of which afterwards.

God rested ἐν τῇ ἡμέρᾳ εβδόμῃ, “on that seventh day,” הַשְּׁבִיעִי בּיּוֹם. The translation of the LXX. hath a notable corruption in it about the beginning of t h is verse in Genesis; for whereas it is said that God finished his work “on the seventh day,” it saith that God did so “on the sixth day:” and the mistake is ancient, and general in all copies, as also followed by some ancient translations, as the Samaritan and the Syriac.

The occasion of this corruption was to avoid a pretended difficulty in the text, seeming to assert that God rested on the seventh day, and yet that he finished his work on that day. Besides, the story of the creation doth confine it to six days, and so more. But this expression, “He finished his work on the seventh day,” seems to denote the continuance of his operation on that day; and indeed the Jews have many odd evasions, from an apprehension of a difficulty in this place.

And Jerome thinks, though very unduly, that from this expression in the original they may be pressed with an argument against their sabbatical rest. But there is a double resolution of this difficulty, either of them sufficient for its removal, and both consistent with each other. The first is, that the Hebrew word, by the conversive prefix having a sense of what is past given unto it, may well be rendered by the preterpluperfect tense.

And so it is by Junius: “Cure autem perfecisset Deus die septimo opus suum quod fecerat, quievit;” “And when God had perfected his work, on the seventh day he rested.” Thus the seventh day is not expressed as a time wherein any work was done, but as the time immediately present after it was finished. And “finis operis non est ipsum opus;” “the term, end, or complement of a work, is not the work itself.

” Again, the word here used, כָלָה, doth not properly signify “to work” or “effect,” but “to complete,” “perfect or accomplish” מְלַאכְתּוֹ אֲשֵׁר עָשָׁה ויְכַל; “Had perfected his work that he had made.” So that on the seventh day there was no more work to do.

By this discourse the apostle seems only to have proved that the works were finished, and that God rested, or ceased from his work, on the seventh day. But this seemeth not to answer his intention, for he treats not absolutely about the rest of God (for that would not have been to his present purpose), but such a rest as his obedient creatures might enter into, whereof that rest of God was the foundation, such as the rests were which he afterwards mentions in the land of Canaan, and under the gospel.

Wherefore in this quotation he includes the sense of the whole words before laid down, namely, that upon and because of the rest of God on the seventh day, he sanctified and blessed that day to be a day of rest unto them that worship him, and a pledge of their entering into rest with him. Here, therefore, the command and appointment of the seventh day to be a Sabbath, or a day of rest unto men, from the foundation of the world, is asserted, as hath been proved elsewhere.

This, then, is the sum of what is here laid down, namely, that from the beginning, “from the foundation of the world,” there was a work of God, and a rest ensuing thereon, and an entrance proposed unto men into that rest, and a day of rest as a pledge thereof, given unto them; which yet was not the rest intended by the psalmist, which is mentioned afterwards, as in the next verse.

Before we proceed, according to our designed method, we may take notice of the ensuing observations:

Obs. 1. Whatever the Scripture saith in any place, being rightly understood and applied, is a firm foundation for faith to rest upon, and for arguments or proofs in the matter of God's worship to be deduced from.

Thus the apostle here confirms his own purpose and intention. His aim is to settle the judgment of these Hebrews in things pertaining to the worship of God; and to supply them with a sufficient authority which their faith might be resolved into. This he doth by referring them to a certain place of Scripture, where the truth he urgeth is confirmed. For, as I have showed before, he designed to deal with these Hebrews, not merely upon his apostolical authority, and the revelations that he had received from Jesus Christ, as he dealt with the churches of the Gentiles, but on the common principles of the Scriptures of the Old Testament, which were mutually acknowledged by him and them.

And a great work it was that he had undertaken, namely, to prove the abolishing of the worship of the Old Testament, and the introduction of a new kind of worship in the room of it, from testimonies of the Old Testament itself; a matter, as of great appearing difficulties in itself, so exceedingly suited to the conviction of the Jews, as utterly depriving them of all pretences for the continuance in their Judaism.

And this, through the especial wisdom given unto him and skill in holy writ, he hath so performed as to leave a blessed warranty unto the church of Christ for the relinquishment of the whole system of Mosaical worship, and a rock for the obstinate Jews to break themselves upon in all ages. And this should encourage us,

1. To be diligent in searching of the Scriptures, whereby we may have in readiness wherewith at all times to confirm the truth and to stop the mouths of gainsayers; and without which we shall be easily tossed to and fro with every wind of doctrine.

2. Not to fear any kind of opposition unto what we profess in the ways and worship of God, if we have a word of truth to secure us, namely, such a word of prophecy as is more firm than a voice from heaven. It is utterly impossible that, in things concerning religion and the worship of God, we can ever be engaged in a cause attended with more difficulties, and liable to more specious opposition, than that was which our apostle was now in the management of.

He had the practice and profession of the church, continued from the first foundation of it, resolved into the authority of God himself as to its institution, and attended with his acceptation of the worshippers in all ages, with other seeming disadvantages, and prejudices innumerable, to contend withal; yet this he undertakes on the sole authorityof the Scriptures, and testimonies to his purpose thence taken, and gloriously accomplisheth his design.

Certainly whilst we have the same warranty of the word for what we avow and profess, we need not despond for those mean artifices and pretences wherewith we are opposed, which bear no proportion to those difficulties which by the same word of truth have been conquered and removed. For instance, what force is there in the pretense of the Roman church, in their profession of things found out, appointed, and commanded by themselves, in comparison of that of the Hebrews for theirs, begun and continued by the authority of God himself? And if this hath been removed and taken away by the light and authority of the Scriptures, how can the other, “hay and stubble,” stand before it?

Obs. 2. It is to no purpose to press any thing in the worship of God, without producing the authority of God for it in his word.

Our apostle takes no such course, but still minds the Hebrews what is spoken in this and that place to his purpose. And to what end serves any thing else in this matter? is there any thing else that we can resolve our faith into, or that can influence our consciences into a religious obedience? and are not these things the life and soul of all worship, without which it is but a dead carcass and an abomination to God and them that are his?

Obs. 3. What the Scripture puts an especial remark upon is especially by us to be regarded and inquired into.

Here the apostle refers to what was in a peculiar manner spoken concerning the seventh day; and what blessed mysteries he thence seduceth we shall endeavor to manifest in our exposition of that part of his discourse wherein it is handled.

These things being thus fixed, we may with much brevity pass through the remaining verses wherein the apostle treats of the same subject. Unto what, therefore, he had affirmed of God's entering into his rest upon the finishing of the works from the foundation of the world, he adds,