Hebreos 4:3

Many have variously reasoned and conjectured about the coherence of this part of the apostle's discourse with that which immediately goeth before. It is not my way to propose the interpretations or analyses of others, much less to contend about them, unless necessity for the vindication of some important truth do require it of me. That, therefore, which in the words and design of the apostle seems to be most natural and genuine, as to the coherence of his discourse, I shall alone explain and confirm.

The work here engaged in is evidently to explain and improve the testimony cited out of David in the foregoing chapter. His purpose, also, is to draw out of it whatever was enwrapped in it by the wisdom of the Holy Ghost for the instruction of these Hebrews; which could not be clearly understood by them under the old testament, as designed for their peculiar use and direction now under the dispensation of the gospel Having, therefore, declared unto them the danger of unbelief, by laying down graphically before them the sin and punishment of others, in and from the words of the psalm, he proceeds from the same words and example to give them encouragements unto faith and obedience; but withal foreseeing that an objection might be raised against the very foundation of his arguments and exhortations, he diverts to the removal of it, and therein wonderfully strengthens, carrieth on, and confirmeth his whole purpose and design.

The foundation of the whole ensuing discourse lies in this, that there is a promise left unto us of entering into the rest of God, verse 1. This, therefore, we ought to take heed that we come not short of by unbelief. Hereunto the Hebrews might object (as was before observed) that they were not now any way concerned in that promise; for consider whatever is said of the rest of God in the Scripture, and it will appear that it doth not belong unto us, especially not what is said of it in the psalm insisted on.

The rest of the land of Canaan, and the rest of the Sabbath, are so called; but these are already past, or we are in the present enjoyment of them, so that it is to no purpose to press us to enter into rest. The removal of this objection the apostle here designs from the words of David, and therein the establishment of his present exhortation. He manifests, therefore, that besides those mentioned there was yet another rest remaining for the people of God, and that directed unto in the words of the psalmist.

This he proves and evinceth at large, namely, that there was a spiritual rest yet abiding for believers, which we are called and obliged to seek an entrance into. This, in general, is the design and method of the apostle's discourse in this place.

In this third verse three things are laid down:

First, An assertion comprising the whole intendment of the apostle, in these words, “For we which have believed do enter into rest.”

Secondly, A proof of that assertion from the words of the psalmist,” As he said, As I have sworn in my wrath, if they shall enter into my rest.”

Thirdly, An elliptical entrance into a full confirmation of his assertion, and the due application of his proof produced unto what he had designed it: “Although the works were finished from the foundation of the world.”

Hebreos 4:3. Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν· ῾Ως ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηέντων.

The words need little explication. Εἰσερχο. μεθα γάρ. One old manuscript reads εἰσερχώμεθα ου῏ν, of which afterwards. Vulg. Lat., At., “ingrediemur;” Rhemists, “shall enter;” Eras., Beza, Syr., “ingredimur,” “introimus,” “do enter.” The word is in the present tense; and though in that form it may sometimes be tendered by the future, yet here is no necessity why it should so be. “Do enter.”

Οἱ πιστεύσαντες. Vulg. Lat., “qui credidimus;” Arias, “credentes;” Syr., “qui credimus;” “who do believe,” “who have believed.”

Of the following words, see Hebreos 3:11; Hebreos 3:18.

Καίτοι, “et quidem,” “and truly;” Beza, “quamvis,” “although;” Eras., “quanquam;” so the Syriac.

Απὸ καταβολῆς κο. σμου. Ar., “a fundatione mundi,” “from the foundation of the world;” Syr., “from the beginning of the world;” Beza, “a jacto mundi fundamento,” properly; which we can no way render but by “from the foundation of the world.”

Γενηθέντων, “genitis,” “factis,” “perfectis,” “made,” “finished,” “perfected.” [2]

[2] EXPOSITION. Ebrard takes a peculiar view of the last clause of this verse: “It is self-evident that the works here are antithetically opposed to faith. It is surprising how all critics should have supposed that the works of God are here meant, and especially hisworks of God are here meant, and especially his works of creation.” ED.

Hebreos 4:3. For we do enter into rest who have believed; 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.

The assertion laid down in the entrance of the verse is FIRST to be considered; and therein,

First, The causal connection, γάρ, “for.” Now this, as we have showed, doth not refer precisely to any particular passage foregoing. Only it makes way to the further improvement of the whole design of the apostle; which use of that particle we have before observed: ‘The promise, threatening, example, duty, treated of, belong unto us; and this appears from hence, that we are entered into rest who have believed.'

Secondly, The subject of the proposition, or persons spoken of, are οἱ πιστεύσαντες, “who have believed.” The persons included in the verb εἰσερχόμεθα, regulating also this participle, are transferred over unto it in the translation, “we who have believed.” Believing in general is only mentioned; the object of it, or what we believe, is implied, and it is to be taken from the subject-matter treated of.

Now this is the gospel, or Christ in the gospel. This is that which he proposeth unto them, and which he encourageth them in from his own example. With respect hereunto men in the New Testament are everywhere termed πιστεύοντες, πίστοι, or ἄπιστοι, believers,” or “unbelievers:” ‘We who have believed in Jesus Christ through the preaching of the gospel.' Εἰσερχόμεθα.

We observed before that one old manuscript reads Εἰσερχώμεθα ου῏ν, “Let us therefore enter;” making it answer unto Φοβηθῶμεν ου῏ν, Hebreos 4:1, “Let us fear, therefore;” and Σπουδάσωμεν ου῏ν, Hebreos 4:11, “Let us therefore labor.” But the sense in this place will not admit of this reading, because of the addition of οἱ πιστεύσαντες, “who have believed.

” The Vulgar Latin renders it “ingrediemur,” in the future tense; which sense is allowed by most expositors. But that which induced them to embrace it was a mistake of the rest here intended. The word expresseth a present act, as a fruit, effect, or consequent of believing. That it is which in a spiritual way answers unto the Israelites entering into the land of Canaan under the conduct of Joshua.

Wherefore this entering, this going in, is an allusion taken both in general from the entrance that a man makes into his land or house to take possession of it, and in particular, unto the entrance of the Israelites which were not rebellious or disobedient into the land of Canaan.

Εἰς τὴν κατάπαυσιν, “into that rest,” the promised rest. What the rest here intended is hath been declared on the first verse of this chapter; but because the right stating hereof is the basis on which the whole ensuing exposition of the apostle's discourse is founded, and the hinge on which it turns, I shall further confirm the interpretation of it before laid down, principally with such reasons as the present text doth suggest.

This rest, then, we say, firstly and principally, is that spiritual rest of God, which believers obtain an entrance into by Jesus Christ, in the faith and worship of the gospel, and is not to be restrained unto their eternal rest in heaven. Suppling, then, what hath been argued on the first verse, I add,

First, That the express words here used do assign a present entrance into rest unto them that do believe, or have believed: Εἰσερχόμεθα, “We do enter in.” It may be said, and it is confessed that the present tense doth sometimes express that which is instantly future; as some think it may be proved from Lucas 22:20, “This cup is the new testament in my blood, τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον,” “which is shed for you.

” So also is the same word used, Mateo 26:28. The Vulgar Latin renders the word in each place “effundetur,” “shall be shed” (or “poured out”) “for you,” with respect unto the death of Christ, which was shortly to ensue. I will not deny, as was said, but that the present tense is sometimes put for the future, when the thing intended is immediately to ensue; but yet it is not proved from this place.

For our Savior speaks of the virtue of his blood, and not of the time of shedding it. It was unto them, in the participation of that ordinance, as if it had been then shed, as to the virtue and efficacy of it. But ἔρχεται, seems to be put for ἐλεύσεται, Juan 4:21, “is come,” for “shall come” speedily; and ὁ ἐρχόμενος is sometimes “he that is to come.

” But whenever there is such an enallage of tenses, the instant accomplishment of the thing supposed future is intended; which cannot be said with respect unto eternal rest in heaven. So this change is not to be supposed or allowed, but where the nature of the thing spoken of doth necessarily require it. This tense is not to be imposed on the places where the proper signification of a word so timed is natural and genuine, as it is in this place. It is here, then, plainly affirmed that believers do here, in this world, enter into rest in their gospel-state.

Secondly, The apostle is not primarily in this place exhorting sincere believers unto perseverance, that so at last they may be saved, or enter into eternal rest; but professors, and all to whom the word did come, that they would be sincere and sound in believing. He considers them in the same state with the people in the wilderness when the promise was proposed unto them. Their faith then in it, when they were tried, would have given them an immediate entrance into the land of Canaan.

Together with the promise, there was a rest to be instantly enjoyed on their believing. Accordingly, considering the Hebrews in the like condition, he exhorts them to close with the promise, whereby they may enter into the rest that it proposed unto them. And unto perseverance he exhorts them, as an evidence of that faith which will give them an. assured entrance into this rest of God; as Hebreos 3:14, “We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.”

Thirdly, The rest here intended is that whereof the land of Canaan was a type. But there were no types of heaven absolutely as a future state of glory. But both the land and all the institutions to be observed in it were types of Christ, with the rest and worship of believers in and by him. They were “shadows of things to come, the body whereof was Christ,” Colosenses 2:17.

The whole substance of what was intended in them and represented by them was in Christ mystical, and that in this world, before his giving up the kingdom unto the Father at the end, that God may be all in all. Our apostle, indeed, declares that the most holy place in the tabernacle and temple did represent and figure out heaven itself, or the “holy place not made with hands;” as we shall see at large afterwards, Hebreos 9:6-12.

But there heaven is not considered as the place of eternal rest and glory to them that die in the Lord, but as the place wherein the gospel-worship of believers is celebrated and accepted, under the conduct and ministration of our high priest, the Lord Jesus Christ; which office ceaseth when his saints are brought into glory. The rest, therefore, here intended being that which was typed out and represented by the land of Canaan, is not the rest of heaven, but of that gospel-state whereinto we are admitted by Jesus Christ. Hereof, and not of heaven itself, was the whole Mosaical economy typical, as shall elsewhere be at large demonstrated.

This, therefore, is the sense and importance of the apostle's assertion in this verse, ‘We who have believed in Jesus Christ, through the gospel, have thereby an admittance and entrance given unto us into that blessed state of rest in the worship of God which of old was promised,' Lucas 1:69-73. It remains only that we inquire into the nature of this rest, what it is and wherein it doth consist.

Now this we have done also already on the first verse; but the whole matter may be further explained, especially with respect unto the principal consideration of it. And this is, on what account this gospel-state is called God's rest, for so it is in this verse, “If they shall enter into my rest.”

First, It is the rest of God upon the account of the author of it, in whom his soul doth rest. This is Jesus Christ, his Son. Isaías 42:1, “Behold,” saith God the Father of him, “my servant, whom I uphold; רִצְתָה נַפְשִׁי בְּחִירִי,” “mine elect; my soul delighteth (resteth) in him.

” Mateo 3:17, “This is my beloved Son, ἐν ᾧ εὐδόκησα,” אֲשֶׁראּחֶפְצִי בוֹ. Both the words contain more than we can well express in our language. The full satisfaction of the mind of God, with that delight and rest which answer the propensity of the affections towards a most suitable object, is intended in them.

The same with that of Proverbios 8:30, “I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him.” In which words the infinite, intimate affection and mutual satisfaction between the Father and the Son are expressed. Now God is said to rest in Christ on a twofold account.

1. Because in him, in the glorious mystery of his person as God and man, he hath satisfied and glorified all the holy properties of his nature, in the exercise and manifestation of them. For all the effects of his wisdom, righteousness, holiness, grace, and goodness, do center in him, and are in him fully expressed. This is termed by our apostle, ῾Η δόξη τοῦ Θεοῦ ἐν προσώτῳ ᾿Ιησοῦ Χριστοῦ, 2 Corintios 4:6; “The glory of God, in the face” (or “person”) “of Jesus Christ;” that is, a glorious representation of the holy properties of the nature of God is made in him unto angels and men.

For so “it pleased the Father that in him all fullness should dwell,” Colosenses 1:19; that he might have “the pre-eminence in all things,” verse 18, especially in the perfect representation of God unto the creation. Yea, the “fullness of the Godhead dwelt in him bodily,” Colosenses 2:9, in the union of his person, the highest and most mysterious effect of divine wisdom and grace, 1Ti 3:16; 1 Pedro 1:11-12.

In this sense is he said to be “the image of the invisible God,” Colosenses 1:15; which though it principally respects his divine nature, yet doth not so absolutely, but as he was incarnate. For an image must be in a sort a spectacle, and represent that which in itself is not seen, which the divine nature of the Son, essentially the same with the Father's, doth not do.

God doth, maketh, worketh all things for himself, Proverbios 16:4; that is, for the satisfaction of the holy perfections of his nature in acts suitable unto them, and the manifestation of his glory thereon. Hence in them all God in some sense doth rest. So when he had finished his works in the creation of the world, he saw that they were “good,” that is, that they answered his greatness, wisdom, and power; and he rested from them, Génesis 2:2.

Which rest, as it doth not include an antecedent lassitude or weariness, as it doth in poor finite creatures, so it doth more than a mere cessation from operation, namely, complacency and satisfaction in the works themselves. So it is said, Éxodo 31:17, that “on the seventh day God rested, and was refreshed;” which expresseth the complacency he had in his works.

But this rest was but partial, not absolute and complete; for God in the works of nature had but partially acted and manifested his divine properties, and some of them, as his grace, patience, and love, not at all But now, in the person of Christ, the author of the gospel, who is “the brightness of his glory, and the express image of his person,” God doth absolutely and ultimately rest, and that in the manifestation of all his glorious properties, as hath been declared.

Hence, in the sacrifices that were typical of him it is said יְהָֹוה אֶתאּרֵיחַ הַנִּוחֹחַ ויָּרַח, Génesis 8:21, “God smelled a savor of rest,” as prefiguring that and foregoing it, wherein he would always rest; for,

2. As in the person, so also in the work of Christ, doth God perfectly rest, namely, in the work of his mediation. He so rests in it, that as it needeth not, so he will never admit of any addition to be made unto it, any help or assistance to be joined with it, for any ends of his glory. This is the design of our apostle to prove, Hebreos 10:5-7.

God designed the sacrifices of the law for the great ends of his glory in the typical expiation of sin; but he manifested by various means that he did never absolutely rest in them. Ofttimes he preferred his moral worship before them; ofttimes he rebuked the people for their carnal trust in them, and declared that he had appointed a time when he would utterly take them away, Hebreos 9:10.

But as to the mediation and sacrifice of Christ things are absolutely otherwise. Nothing is once named in competition with it; nay, the adding of any thing unto it, the using of any thing with it to the same end and purpose,'is, or would be, ruinous to the souls of men. And as for those who will not take up their rest herein, that accept not of the work that he hath wrought, and the atonement that he hath made, by faith, there remains no more sacrifice for their sin, but perish they must, and that for ever. Two ways there are whereby God manifesteth his absolute rest in the person and mediation of Christ:

(1.) By giving unto him “all power in heaven and in earth” upon his exaltation. This power, and the collation of it, we have discoursed of on the first chapter. It was as if God had said unto him, ‘My work is done, my will perfectly accomplished, my name fully manifested, I have no more to do in the world: take now, then, possession of all my glory, sit at my right hand; for in thee is my soul well pleased.'

(2.) In the command that he hath given unto angels and men, to worship, honor, and adore him, even as they honor the Father; whereof we have elsewhere treated. By these ways, I say, doth God declare his plenary rest and soul-satisfaction in Jesus Christ, the author of this gospel rest, and as he is so.

Secondly, It is God's rest, because he will never institute any new kind or sort of worship amongst men, but only what is already ordained and appointed by him in the gospel. God dwells among men in and by his solemn worship: Éxodo 25:8, “Let them make me a sanctuary, that I may dwell among them.” God dwells in the place of his worship, by it.

Hence, when he fixed his worship amongst the people for a season in the land of Canaan, he called it his rest. Thence was that prayer on the motions of the ark, “Arise, O LORD, into thy rest, thou, and the ark of thy strength,” Salmo 132:8; 2 Crónicas 6:41: which was the principal thing aimed at in all God's dealings with that people, the end of all his mighty works, Éxodo 15:17.

And in this worship of the gospel, the tabernacle which he hath made for himself to dwell in, the sanctuary which his hands have established, is again with men, Apocalipsis 21:3. He hath in it set up again the tabernacle of David, so that it shall fall no more, Hechos 15:16. This worship he will neither add to, nor alter, nor take from; but this is his rest and his habitation amongst men for ever. He is pleased and satisfied with it by Christ.

Thirdly, God also is at peace with the worshipers, and rests in them. He sets up his tabernacle amongst men, that he may “dwell amongst them, and be their God, and that they may be his people,” Apocalipsis 21:3; and herein “he rejoiceth over them with joy, and resteth in his love,” Sofonías 3:17. Thus the whole work of God's grace in Christ being accomplished, he ceaseth from his labor, and entereth into his rest.

I have added these things to show that it is God's rest which believers do enter into, as it is here declared. For the nature of the rest itself, as it is by them enjoyed, it hath fully been opened on the first verse, and need not here be again insisted on. And this is that rest which is principally intended both here and in the whole chapter. It is not, indeed, absolutely intended, or exclusively unto all other spiritual rests, or to an increase and progress in the same kind; but it is principally so: for this rest itself is not absolute, ultimate, and complete, but it is initial, and suited to the state of believers in this world. And because it hath its fullness and perfection in eternal rest, in the immediate enjoyment of God, that also may seem to be included therein, but consequentially only.

There remains, for the full explication of this assertion of the apostle, only that we show what it is to enter into this rest. And these two things may be observed to that purpose:

1. That it is an entrance which is asserted.

2. That it is but an entrance.

1. It is an entrance, which denotes a right executed. There was a right proposed in the promise, and served therein for believers indefinitely. But it is not executed, nor is possession given but by believing. “A rest remaineth for the people of God,” that is, in the promise; and “we who have believed do enter into it.” It is faith which gives us “jus in re,” a right in possession, an actual, personal interest, both in the promises and in the rest contained in them, with all the privileges wherewith it is attended.

2. It is but an entrance into rest,

(1.) Because the rest itself is not absolute and complete, as we have declared. Look to what is past, what we are delivered and secured from, and it is a glorious rest. Look unto what is to come, and it is itself but a passage into a more glorious rest. It is an “abundant ministration of an entrance into the everlasting kingdom of our Lord and Savior Jesus Christ,” 2 Pedro 1:11.

(2.) Because we meet with contests and oppositions in this state: as the Israelites after they had passed over Jordan, and, according to the promise, were entered into the rest of God, yet had great work to do in securing and preserving the possession which they had taken by faith; yea, they had great enemies to contend withal and to subdue. Much diligence and wisdom were yet to be used for their settlement And it is not otherwise with us as to our entrance into the rest of God in this world. We have yet spiritual adversaries to conflict withal; and the utmost of our spiritual endeavors are required to secure our possession, and to carry us on to perfection.

Obs. 1. The state of believers under the gospel is a state of blessed rest; it is God's rest and theirs.

So much was necessary to be spoken concerning the nature of this rest in the opening of the words, that I shall treat but briefly on this observation, though the matter of it be of great importance. God created man in a state of present rest. This belonged unto that goodness and perfection of all the works of his hands which God saw in them, and blessed them thereon. And as a token of this rest did God institute the rest of the seventh day; that man, by his example and command, might use and improve the state of rest wherein he was made, as we shall see afterwards. Now, this rest consisted in three things:

1. Peace with God;

2. Satisfaction and acquiescency in God;

3. Means of communion with God.

All these were lost by the entrance of sin, and all mankind were brought thereby into an estate of trouble and disquietment. In the restoration of these, and that in a better and more secure way and manner, doth this gospel-state of believers consist.

First, Without it our moral state, in respect of God, is an estate of enmity and trouble. There is no peace between God and sinners. They exercise an “enmity against God” by sin, Romanos 8:7; and God executeth an enmity against them by the curse of the law, Juan 3:36.

Hence nothing ensues but trouble, fear, disquietment, and anguish of mind. The relief that any find, or seem to find, or pretend to find, in darkness, ignorance, superstition, security, self-righteousness, false hopes, will prove a refuge of lies, a covering too short and narrow to hide them from the wrath of God, which is the principal cause of all trouble to the souls of men. All this is removed by the gospel; for, “being justified by faith, we have peace with God,” Romanos 5:1. Jesus Christ therein is

“our peace, who hath reconciled us unto God by the cross, having slain the enmity thereby,” Efesios 2:14; Efesios 2:16.

And as for the law, which is the means and instrument whereby God gives in trouble to the souls of men, the power and curse whereof constitute them in a state of unrest and trouble, he hath undergone the curse of it, Gálatas 3:13, and fulfilled the righteousness of it, Romanos 8:3; whence the covenant of it is abolished, Hebreos 8:13, and the condemning power of it is taken away, 1 Corintios 15:56-57.

The benefit of all which grace being communicated to believers in and by the gospel, they are instated in peace with God; which is the foundation and first part of our rest, or our interest in this rest of God.

Secondly, There is in all men, before the coming of the gospel, a want of an acquiescency and satisfaction in God. This is produced by the corrupt principle and power of sin, which having turned off the soul from God, causeth it to wander in endless vanities, and to pursue various lusts and pleasures, seeking after rest which always flies from it. This is the great, real, active principle of unrest or disquietment unto the souls of men.

This makes them “like a troubled sea, which cannot rest.” The “ignorance that is in them alienates them from the life of God,” Efesios 4:18. And their fleshliness or sensuality fills them with a dislike and hatred of God; for “the carnal mind is enmity against God,” Romanos 8:7-8.

And the “vanity of their minds” leads them up and down the world after “divers lusts and pleasures,” Efesios 4:17. And is there, can there be, any peace, any rest in such a condition? But this also is moved by the gospel; for its work is to destroy and ruin that power of sin which hath thus turned off the soul from God, and so again to renew the image of God in it, that it may make him its rest.

This is the effect of the gospel, to take men off from their principle of alienation from God, and to turn their minds and affections unto him as their rest, satisfaction, and reward; and other way for these ends under heaven there is none.

Thirdly, Unto peace with God, and acquiescency in him, a way of intercourse and communion with him is required, to complete a state of spiritual rest. And this also, as it was lost by sin, so it is restored unto us in and by the gospel. This our apostle discourseth of at large in the ninth and tenth Chapter s of this epistle, whither we refer the consideration of it.

But yet I must acknowledge that the truth insisted on is liable to some important objections, which seem to have strength communicated unto them both from the Scriptures and from the experience of them that do believe. Some of the principal, therefore, of them, as instances of the rest, must be removed out of the way. And it will be said,

1. ‘That the description given us of the state of believers in this world lies in direct contradiction to our assertion; for doth not our Savior himself foretell all his disciples that “in this world they shall have trouble;” that they should be “hated,” and “persecuted,” and “slain?” See Juan 15:19 -

16:2, 33. And did not the apostles assure their hearers that

“through much tribulation they must enter into the kingdom of God?” Hechos 14:22.

Hence it is the notation of believers, “them that are troubled,” to whom future rest is promised, 2 Tesalonicenses 1:7. And when they come to heaven, they are said to “come out of great tribulation,” Apocalipsis 7:14; yea, they are warned not to think strange of “fiery trials,” the greatest, the highest imaginable, as that which is the common lot and portion of all that believe in Jesus, 1 Pedro 4:12.

And do not, have not believers in all ages found this in their own experience to be their state and condition? And is it not the very first lesson of the gospel, for men to “take up the cross,” and to “deny themselves” in all their desires and enjoyments? And how can this be esteemed to be an estate of rest, which, being denominated from the greater part of its concernments and occurrences, may be called a state of trouble or tribulation, which is directly contrary to a state of rest?

(1.) It is not difficult to remove this objection. Our Lord Jesus Christ hath done it for us, in these words of his to his disciples,

“In the world ye shall have trouble; but in me ye shall have peace,” Juan 16:32.

The rest we treat of is spiritual; God's rest, and our rest in God. Now spiritual, inward rest, in and with God, is not inconsistent with outward, temporal trouble in the world. We might go over all those things wherein we have manifested this gospel-rest to consist, and easily evince that no one of them can be impeached by all the troubles that may befall us in this world; but our apostle hath summarily gone through with this work for us:

Romanos 8:35-39, “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?..... Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

The sum of all is this, that no outward thing, no possible opposition, shall prevail to cast us out of that rest which we have obtained an entrance into, or impede our future entrance into eternal rest with God.

(2.) Moreover, one part of this rest whereinto we are entered consists in that persuasion and assurance which it gives us of eternal rest, wherewith believers may support their souls under their troubles, and balance all the persecutions and afflictions that they meet withal in this world. And this also our apostle directs us unto, 2 Corintios 4:16-18:

“For which cause,” saith he,” we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”

That persuasion which we have in this gospel-state of an assured enjoyment of eternal, invisible things, an “eternal weight of glory,” casts out of consideration all the momentary sufferings which in this world we may be exposed unto. As our peace with God by Christ, our interest in him, our communion with him, and acceptance in our worship through the blood of Jesus, the spiritual freedom and liberty of spirit which we have through the Holy Ghost in all that we have to do with him, and the like spiritual mercies, wherein this rest doth consist, can neither be weakened nor impaired by outward troubles; so it supplies us with such present joy, and infallible future expectation, as enable us both to glory in them and triumph over them, Romanos 5:3-5. Yea,

(3.) Further, God is pleased so to order and dispose of things, that this rest is never more assured, more glorious and conspicuous, than when those who are entered into it are under reproach, trouble, and sufferings, upon the account of their profession of it. So saith the apostle, 1 Pedro 4:14,

“If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you.”

Whatever may befall us of evil and trouble upon the account of the gospel, it adds unto that blessed state of rest whereinto we are entered; for therein “the Spirit of glory and of God resteth on us.” There is more in the words than that one expression should serve merely to explain the other, as if he had said, ‘The Spirit of glory, that is, of God;'nor is it a mere Hebraism for the glorious Spirit of God; but the especial work of the Spirit of God in and upon believers in such a season is intended.

‘He shall work gloriously in them, and by them; supporting, comforting, and powerfully enabling them to maintain and preserve their souls in that rest whereinto they are called.'This state of rest, therefore, cannot be impeached by any outward troubles.

2. ‘But it seems not inwardly and spiritually to answer the description that hath been given of it; for,

(1.) There are many true believers who all their days never come to any abiding sense of peace with God, but are filled with trouble, and exercised with fears and perplexities, so that they go mourning and heavily all their days. These find it not a place of rest.

(2.) There are no believers but are exercised with continual troubles from the remainders of sin yet abiding in them. These keep them in a continual conflict, and make their lives a warfare, causing them to cry out and complain because of their trouble, Romanos 7:24. And it may be said, How can these things consist with a state of rest?

Some few distinctions will clear our way also from the cumbrance of this objection. As,

(1.) It is one thing to be in a state of rest, another to know that a man is so. Believers are by faith instated in rest, and have every one of them “peace with God,” being “reconciled unto him by the blood of the cross;” but as to what shall be the measure of their own understanding of their interest therein, this is left to the sovereign grace and pleasure of God. (2.

) There is a difference between a state of rest in general and actual rest in all particulars. A state of rest, denominated from all the principal concernments of it, may admit of much actual disquietment, whereby the state itself is not overthrown or changed, nor the interests of any in it disannulled. And the contests of indwelling sin against our spiritual rest are no other.

(3.) There is a difference between a state itself and men's participation of that state. This gospel-state in and of itself is an estate of complete peace and rest; but our participation of it is various and gradual. Rest in it is provided, prepared, and exhibited; this we receive according to our several measures and attainments.

(4.) Let it be remembered that our whole interest in this rest is called our entrance; we do enter, and we do but enter: we are so possessed as that we are continually entering into it; and this will admit of the difficulties before insisted on without the least impeachment of this state of rest.

Obs. 2. It is faith alone which is the only way and means of entering into this blessed state of rest. “We who have believed do enter.”

This is that which all along the apostle both asserteth and proveth. His whole design, indeed, is to manifest, by testimonies and examples, that unbelief cuts off from, and faith gives an entrance into, the rest of God. Only, whereas it is evident that the unbelief which cut them off of old, did produce and was attended with disobedience, whence, as we observed, the apostle expresseth their sin by a word that may signify either the one or the other, the cause or the effect, unbelief or disobedience, so the faith which gives us this admission into the rest of God, is such as produceth and is accompanied with the obedience that the gospel requireth.

But yet neither doth this obedience belong to the formal nature of faith, nor is it the condition of our entrance, but only the due manner of our behavior in our entering. The entrance itself depends on faith alone; and that both negatively, so that without it no entrance is to be obtained, whatever else men may plead to obtain it by; and positively, in that it alone effects it, without a contribution of aid or strength in its so doing from any other grace or duty whatever.

This is not a purchase for silver or gold to prevail for, as men may buy a rest from purgatory: works of the law, or of supererogation, if they might be found, will not open this way unto us; it is faith alone that gives this entrance: “We which have believed do enter into rest;” which is the apostle's assertion in this place. The SECOND thing in these words is the proof produced by the apostle in the confirmation of the foregoing assertion.

And this lies in the next part of the verse: “As he said, As I have sworn in my wrath, if they shall enter into my rest.” The exposition of these words, absolutely considered, we have passed through on the former chapter. Our present inquiry is only into their use in this place. And it is evident that they are intended by the apostle for a confirmation of what he had before affirmed. But yet it is certain, that this at the first view they do not seem to do.

For how is it proved that “we who believe do enter into rest,” because God sware concerning others, that “they should not so do?” This difficulty we must remove by a due application of these words unto the apostle's purpose.

The words may be considered two ways.

1. Logically, merely as to the rational and artificial form of the argument in them

2. Theologically, as to their force and intention according to the analogy of faith. And both ways we shall find the apostle's intention and assertion evinced by them.

For the First, the apostle's argument depends upon a known rule, namely, that unto immediate contraries, or things immediately contrary one to another, contrary attributes may be certainly ascribed: so that he who affirms the one at the same time denies the other; and on the contrary, he that denies the one affirms the other. He that says, ‘It is day,'doth as really say it is not night as if he had used these formal words.

Now, the proposition laid down by the apostle in proof of his assertion is this, ‘They who believed not did not enter into God's rest; for God sware that they should not, and that because they believed not. Hence it follows inevitably, in a just ratiocination, that they who do believe do enter into that rest.' Supposing what he hath already proved, and intends further to confirm, namely, that the promise belongs unto us as well as unto them, the promise is the same, only the rest is changed; and supposing also what he hath already fully proved, namely, that the enjoying of the promise, or entering into rest, depends on the mixing of it with faith, or believing; and his proof that those who do believe do enter into rest, because God hath sworn that those who believe not shall not enter, is plain and manifest.

For, the promise being the same, if unbelief exclude, faith gives entrance; for what is denied of the one is therein affirmed of the other. Some expositors of the Roman church do greatly perplex themselves and their readers in answering an objection which they raise to themselves on this place. For say they, ‘By the rule and reason of contraries, if unbelief alone exclude from the rest of God, that is, the glory of God in heaven, then faith alone gives admission into glory.

'This they cannot bear, for fear they should lose the advantage of their own merits. And they are incompetent to salve their own objection. For the rule they respect will inevitably carry it, that in what sense soever unbelief excludes, faith gives admission. But the truth is, that both their objections and their answers are in this place importune and unseasonable; for it is not the rest of glory that is here intended, and that faith alone gives us admission into a gospel-state of rest, they will not deny.

And here by the way we may take notice of the use of reason, or logical deductions, in the proposing, handling, and confirming of sacred, supernatural truths, or articles of faith. For the validity of the apostle's proof in this place depends on the certainty of the logical maxim before mentioned, whose consideration removes its whole difficulty. And to deny this liberty of deducing consequences, or one thing from another, according to the just rules of due ratiocination, is quite to take away the use of the Scripture, and to banish reason from those things whereto it ought to be principally employed.

Secondly, The words may be considered theologically; that is, by other rules of Scripture, according to the analogy of faith. And thus the force of the apostle's proof springs out of another root, or there lies a reason in the testimony used by him taken from another consideration. And this is from the nature of God's covenant with us, and the end thereof. For whereas the covenant of God is administered unto us in promises and threatenings, they have all of them the same end allotted to them, and the same grace to make them effectual.

Hence every threatening includes a promise in it, and every promise hath also the nature of a threatening in its proposal. There is a mutual inbeing of promises and threatenings in reference unto the ends of the covenant. God expressing his mind in various ways, hath still the same end in them all. The first covenant was given out in a mere word of threatening: “The day thou eatest thou shalt die.

” But yet none doubteth but that there was a promise of life upon obedience included in that threatening, yea, and principally intended. So there is a threatening in every promise of the gospel. Whereas, therefore, there is a great threatening, confirmed with the oath of God, in these words, that those who believe not should not enter into his rest; there is a promise included in the same words, no less solemnly confirmed, that those who do believe should enter into rest: and thence doth the apostle confirm the truth of his assertion. From what hath been discoursed we may observe, that,

Obs. 3. There is a mutual inbeing of the promises and threatenings of the covenant, so that in our faith and consideration of them they ought not utterly to be separated.

Wherever there is a promise, there a threatening in reference unto the same matter is tacitly understood. And wherever there is a threatening, that is no more than so, be it never so severe, there is a gracious promise included in it; yea, sometimes God gives out an express threatening for no other end but that men may lay hold on the promise tacitly included. The threatening that Nineveh should perish was given out that it might not perish. And John Baptist's preaching that the axe was laid to the root of the trees was a call to repentance, that none might be cut down and cast into the fire. And the reasons hereof are,

1. Because they have both of them the same rise and spring. Both promises and threatenings do flow from, and are expressive of the holy, gracious nature of God, with respect unto his actings towards men in covenant with himself. Now, though there are distinct properties in the nature of God, which operate, act, and express themselves distinctly, yet they are all of them essential properties of one and the same nature; and what proceeds from them hath the same fountain.

So declaring his nature by his name, he ascribes that unto his one being which will produce contrary effects, Éxodo 34:6-7. That he is “gracious, long-suffering, abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin,” he expresseth in and by his promises; that he “will by no means clear the guilty,” but “visit iniquity,” he presseth by his threatenings.

They do both of them but declare the actings of the one holy God, according to the distinct properties of his nature, upon distinct objects. This is the foundation of that mutual inbeing of promises and threatenings whereof we discourse.

2. Both of them, as annexed to the covenant, or as the covenant is administered by them, have the same end. God doth not design one end by a promise, and another by a threatening, but only different ways of compassing or effecting the same end. The end of both is, to increase in us faith and obedience. Now, this is variously effected, according to the variety of those faculties and affections of our souls which are affected by them, and according to the great variety of occasions that we are to pass through in the world.

Faith and obedience are principally in our minds and wills; but they are excited to act by our affections. Now, these are differently wrought upon by promises and threatenings, yet all directing to the same end. The use of divine threatenings is, to make such a representation of divine holiness and righteousness to men, as that, being moved by that, an affection suited to be wrought upon by the effects of them, they may be stirred up unto faith and obedience.

So Noah, upon God's warning, that is, his threatening the world with destruction, being “moved with fear, prepared an ark,” Hebreos 11:7; which our apostle instanceth in as an effect of his faith and evidence of his obedience. The threatenings of God, then, are not assigned unto any other end but what the promises are assigned unto, only they work and operate another way. Hereon faith coming unto the consideration of them, finds the same love and grace in them as in the promises, because they lead to the same end.

3. Again, threatenings are conditional; and the nature of such conditions is, not only somewhat is affirmed upon their supposal, and denied upon their denial, but the contrary unto it is affirmed upon their denial; and that because the denial of them doth assert a contrary condition. For instance, the threatening is, that he who believeth not shall not enter into the rest of God. Upon a supposition of unbelief, it is affirmed herein that there shall be no entrance into rest.

Upon the denial of that supposal, not only it is not averred that there shall be no such entrance, but it is also affirmed that men shall enter into it. And this because the denial of unbelief doth include and assert faith itself, which plainly gives the threatening the nature of a promise, and as such may it be used and improved.

4. The same grace is administered in the covenant to make the one and the other effectual. Men are apt to think that the promises of the gospel are accompanied towards the elect with a supply of effectual grace to render them useful, to enable them to believe and obey. This makes them hear them willingly, and attend unto them gladly. They think they can never enough consider or meditate upon them.

But as for the threatenings of the gospel, they suppose that they have no other end but to make them afraid; and so they may be freed from the evil which they portend, they care not how little they converse with them. As for any assistance in their obedience to be communicated by them, they do not expect it. But this is a great mistake. Threatenings are no less sanctified of God for the end mentioned than promises are; nor are they, when duly used and improved, less effectual to that purpose.

God leaves no part of his word, in its proper place, unaccompanied with his Spirit and grace; especially not that which is of so near a concernment unto his glory. Hence many have had grace administered unto them by threatenings, on whom the promises have made no impression: and this not only persons before conversion, for their conviction and humiliation, but even believers themselves, for their awakening, recovery from backsliding, awe and reverence of God in secret duties, encouragement in sufferings, and the like.

Now, from what hath been spoken, it follows that faith, being duly exercised about and towards gospel threatenings, yea, the most severe of them, may find the sane love and the same grace in them as in the most sweet and gracious promises. And there can be no reason why men should dislike the preaching and consideration of them, but because they too well like the sins and evils that are the condition of their execution.

We shall now proceed to the opening of the last clause of this verse, wherein the apostle illustrates and confirms the truth of the proof he had produced, by evincing that he had made a right application of the testimony used to that purpose. For proving that those who believe under the gospel do enter into rest, from these words of the psalmist, “If they shall enter into my rest,” it was incumbent on him to manifest that the rest intended in these words had respect unto the rest of the gospel, which was now preached unto all the Hebrews, and entered into by all that believed.

Whereas, therefore, a rest of God is mentioned in that testimony, he proceeds to consider the various rests that, on several accounts, are so called in the Scripture, “the rests of God.” From the consideration of them he concludes, that after all other rests formerly enjoyed by the people of God were past, there yet remained a rest for them under the Messiah, which was principally intended in the prophetical words of David.

This is the design of his ensuing discourse, which here he makes an entrance into with some seeming abruptness, or at least with an elliptical phrase of speech, in these words, “Although the works were finished from the foundation of the world.”

Καίτοι. Some render it “et quidem,” “and truly;” some “quamvis,” and “quanquam,” “although;” some “seal,” “but;” the Syriac, דְּלַא, “quia ecce,” or “et ecce, “and behold.” The addition of the particle τοι to the conjunction causeth this variety. And καίτοι, is variously used and variously rendered out of other authors; which I should not mention, as seeming too light a matter here to be insisted on, but that various interpretations do often depend on the different acceptation of these particles.

The common use of it is “quamvis:” so is it here rendered by Erasmus and Beza, who are followed by ours, “although.” So Demosthenes, Καίτοι τόγε αἰσχρὸν ὁμοίως,”Quam vis et id similiter turpe, Although that be dishonest in like manner.” What this exception intends shall be afterwards declared.

Τῶν ἔργων, “the works;” that is, of God's creation: the works of the creation. So the Syriac, עֲבָדַוְהִי דַּאלָהָא “the works of God himself;” that is כָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אַלֹתִים לַעֲשִׂוֹת, “all his work that God created and made,” or that he designed to make in that first creation.

Γενηθέντων, “perfectis,” “ were perfected,” or “finished.” Syr, הֲוַו, “fuerunt,” or “facts sunt,” “ were,” or “were made.” “Genitis,” “being born,” from אֵלֶּה תוֹלְדוֹת, Génesis 2:4; or “created,” “finished,” “perfected,” from ויְכֻלוּ, Génesis 2:1, “were finished.

” The end of עָשָׂה, “he made.” There was, in the creation, God's design, לעֲשׂוֹת, to “make all things;” according thereunto, בָּרָא or עָשָׂה, he “created” or “made;” the end whereof was יְכֻלוּ, they “were finished.” For the apostle in these words applies the first throe verses of the second chapter of Genesis to his own purpose.

The season of the whole is added, ἀπὸ καταβολῆς κόσμου, “a jacto mundi fundamento,” “a jactis mundi fundamentis,” “ab institutione mundi,” “a constitutione mundi,” “from the foundation of the world.” Syr., דֵעָלְמָא מֵן שׁוּרָיֵה, from the beginning of the world.” Καταβολή is properly “jactus ex loco superiore,” a casting of any thing from above, thither where it may abide.

Hence Chrysostom on Efesios 1:3, on thesame word: ῾Ως ἀπό τινος ὕψους καταβεβλημένον μεγάλου αὐτὸν δεικνὺς· the founding of the word comes from above, from the power of God over all. The word is but once in the New Testament applied unto any other purpose, Hebreos 11:11; but frequently in that construction here used, καταβολὴ κόσμου.

See Mateo 13:35; Lucas 11:50; Juan 17:24; Efesios 1:4; Heb 9:26; 1 Pedro 1:20; Apocalipsis 13:8; Apocalipsis 17:8.

Twice with πρό, that is, “before,” Efesios 1:4; 1 Pedro 1:20, “Before the foundation of the world;” else with ἀπό, “from” it, denoting the beginning of time, as the other doth eternity. “Although the works were finished from the foundation of the world.

” I do acknowledge that these words, as they relate to the preceding and ensuing discourses of the apostle, are attended with great difficulties; for the manner of the ratiocination or arguing here used seems to be exceedingly perplexed. But we have a relief against the consideration of the obscurity of this and the like passages of holy writ; for the things delivered obscurely in them, as far as they are needful for us to know or practice, are more fully and clearly explained in other places.

Nor is there the least semblance that any thing contained in this place should have an inconsistency with what is elsewhere declared. The principal difficulties lie in the discovery of the especial design of the apostle, with the force of the arguments, reasons, and testimonies, whereby he confirmeth his purpose; that is, that we may clearly discern both what it is which he intends to prove and how he proves it; for the sense of the words is obvious.

These are the things that we are to inquire into, with what spiritual skill and diligence God is pleased to impart. And here, because the words under consideration do give an entrance into the whole ensuing discourse, I shall on them lay down the general principles of it, which I would desire the reader a little to attend unto, and afterwards to consider how they are severally educed from the particular passages of it:

First, It is evident that the apostle here engageth into the confirmation of what he had laid down and positively asserted in the foregoing verses. Now this is, ‘That there is yet, under the gospel, a promise of entering into the rest of God left or remaining unto believers; and that they do enter into that rest by mixing the promise of it with faith.'This he declares, and the declaration of it was useful unto and necessary for these Hebrews.

For he lets them know, as hath been showed, that, notwithstanding their enjoyment of the rest of Canaan, with the worship and rest of God therein, which their forefathers fell short of by their unbelief, they were now under a new trial, a new rest being proposed unto them in the promise. This he proves by a testimony out of the 95th psalm. But the application of that testimony unto his purpose is obnoxious unto a great objection.

For the rest mentioned in that psalm seems to be a rest long since past and enjoyed, either by themselves or others; so that they could have no concernment in it, nor be in any danger of coming short of it. And if this were so, all the arguments and exhortations of the apostle in this place might be rejected as groundless and incogent, as drawn from a mistaken and misapplied testimony. To remove this objection, and thereby confirm his former assertion and exhortation, is the present design of the apostle.

Secondly, To the end mentioned, he proceeds unto the exposition and vindication of the testimony which he had cited out of the psalm. And herein he shows, from the proper signification of the words, from the time when they were spoken, and persons to whom, that no other rest is intended in them but what was now proposed unto them, or the rest of God and of his people in the gospel.

This he proves by various arguments, laying singular weight upon this matter; for if there was a new rest promised, and now proposed unto them, if they mixed not the promise of it with faith during the time of their day, or continuance of God's patience towards them they must perish, and that eternally.

Thirdly, The general argument to his purpose which he insists on, consists in an enumeration of all the several rests of God and his people which are mentioned in the Scripture; for from the consideration of them all he proves that no other rest could be principally intended in the words of David but only the rest of the gospel, whereinto they enter who do believe.

Fourthly, From that respect which the words of the psalmist have unto the other foregoing rests, he manifests that those also were representations of that spiritual rest which was now brought in and established. These things comprise the design of the apostle in general.

In pursuit hereof he declares in particular,

1. That the rest mentioned in the psalm is not that which ensued immediately on the creation. This he evinceth because it is spoken of afterwards, a long time after, and that to another purpose, Hebreos 4:4-5.

2. That it is not the rest of the land of Canaan, because that was not entered into by them unto whom it was promised, for they came short of it by their unbelief, and perished in the wilderness; but now this rest is offered afresh, Hebreos 4:6-7.

3. Whereas it may be objected, that although the wilderness-generation entered not in, yet their posterity did, under the conduct of Joshua, Hebreos 4:8; he answers, that this rest in the psalm being promised and proposed by David so long a time (above four hundred years) after the people had quietly possessed the land whereinto they were conducted by Joshua, it must needs be that another rest, yet to come, was intended in those words of the psalmist, verse 9. And,

4. To conclude his argument, he declareth that this new rest hath a new, peculiar foundation, that the other had no interest or concernment in, namely, his ceasing from his own work and entering into his rest who is the author of it, Hebreos 4:10. This is the way and manner of the apostle's arguing, for the proof of what he had said before in the beginning of the chapter, and which he issueth in the conclusion expressed, Hebreos 4:9.

But we are yet further to inquire into the nature of the several rests here discoursed of by the apostle, with their relation one to another, and the especial concernments of that rest which he exhorts them to enter into, wherein the principal difficulties of the place do lie. And some light into the whole may be given in the ensuing propositions:

1. The rest of God is the foundation and principal cause of our rest. So it is still called God's rest: “If they shall enter into my rest.” It is, on some account or other, God's rest before it is ours.

2. God's rest is not spoken of absolutely with respect unto himself only, but with reference to the rest that ensued thereon for the church to rest with him in. Hence it follows that the rests here mentioned are as it were double, namely, the rest of God, and the rest that ensued thereon for us to enter into. For instance, at the finishing of the works of creation, which is first proposed, “God ceased from his work, and rested;” this was his own rest.

He “rested on the seventh day.” But that was not all; be “blessed it” for the rest of man, a rest for us ensuing on his rest: that is, an expressive representation of it, and a figure or means of our entering into, or being taken into a participation of the rest of God; for the sum of all that is proposed unto us, is an entrance into the rest of God.

3. The apostle proposeth the threefold state of the church of God unto consideration:

(1.) The state of it under the law of nature or creation;

(2.) The state of it under the law of institutions and carnal ordinances;

(3.) That now introducing under the gospel.

To each of these he assigns a distinct rest of God, a rest of the church entering into God's rest, and a day of rest as a means and pledge thereof. And withal he manifests that the former two were ordered to be previous representations of the latter, though not equally nor on the same account.

(1.) He considers the church and the state of it under the law of nature, before the entrance of sin. And herein he shows, first, that there was a rest of God; for “the works,” saith he, “were finished from the foundation of the world, and God did rest from all his works,” verses 3,4. This was God's own rest, and was the foundation of the church's rest. For,

[1.] It was the duty of man hereon to enter into the rest of God, that is, to make God his rest, here in faith and obedience, and hereafter in immediate fruition; for which end also he was made.

[2.] A day of rest, namely, the seventh day, was blessed and sanctified, for the present means of entering into that rest of God, in the performance of his worship, and a pledge of the eternal fullness and continuance thereof, verses 3,4. So that in this state of the church there were three things considerable:

[1.] God's rest;

[2.] Men's entering into God's rest by faith and obedience;

[3.] A day of rest, or a remembrance of the one and a pledge of the other. And in all this there was a type of our rest under the gospel (for which end it is mentioned), wherein he who is God did cease from his work, and therein lay the foundation of the rest that ensued, as we shall see.

(2.) He considers the church under the law of institutions. And herein he representeth the rest of Canaan, wherein also the three distinct rests before mentioned do occur.

[1.] There was in it a rest of God. This gives denomination to the whole, for he still calls it “my rest;” for God wrought about it works great and mighty, and ceased from them only when they were finished. And this work of his answered in its greatness unto the work of creation, whereunto it is compared by himself, Isaías 51:15-16,

“I am the LORD thy God, that divided the sea, whose waves roared; The LORD Of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.”

The “dividing of the sea, whose waves roared,” is put by a synecdoche for the whole work of God preparing a way for the church-state of the people in the land of Canaan, the whole being expressed in one signal instance: and this he compares unto the works of creation, in “planting the heavens, and laying the foundations of the earth;” for although those words are but a metaphorical expression of the church and political state of the people, yet there is an evident allusion in them unto the original creation of all things.

This was the work of God, upon the finishing whereof he entered into his rest; for after the erection of his worship in the land of Canaan, he said of it, “This is my rest, and here will I dwell.”

[2.] God being thus entered into his rest, in like manner as formerly, two things ensued thereon:

1 st. That the people are invited and encouraged to enter into his rest. And this their entrance into rest was their coming by faith and obedience into a participation of his worship, wherein he rested; which though some came short of by unbelief, yet others entered into under the conduct of Joshua

2 dly. Both these God expressed by appointing a day of rest; for he did so, both that it might be a token, sign, and pledge of his own rest in his instituted worship, and be a means, in the solemn observation of that worship, to further their entrance into the rest of God. These were the ends of God's instituting a day of rest among his people, whereby it became a peculiar sign or token that he was their God, and that they were his people.

It is true, this day was the same in order of the days with that before observed from the foundation of the world, namely, the seventh day from the foundation of the creation; but yet it was now re-established, upon new considerations and unto new ends and purposes. The time of the change and alteration of the day itself was not yet come; for this work was but preparatory for a greater. And so, whereas both these rests, that of old, from the foundation of the world, and this newly instituted in the land of Canaan, were designed to represent the rest of the gospel, it was meet they should agree in the common pledge and token of them.

Besides, the covenant whereunto the seventh day was originally annexed was not yet abolished, nor yet to be abolished; and so that day was not yet to be changed. Hence the seventh day came to fall under a double consideration:

(1st.) As it was such a proportion of time as was requisite for the worship of God, and appointed as a pledge of his rest under the law of creation, wherein it had respect unto God's rest from the works of creation alone;

(2dly.) As it received a new institution, with superadded ends and significations, as a token and pledge of God's rest under the law of institutions; but materially the day was to be the same until that work was done, and that rest was brought in, which both of them did signify. Thus both these states of the church had these three things distinctly in them: a rest of God for their foundation; a rest in obedience and worship for the people to enter into; and a day of rest, as a pledge and token of both the others.

(3.) The apostle proves, from the words of the psalmist, that yet there was to be a third state of the church, an especial state under the Messiah, or of the gospel, whereof the others were appointed to be types and shadows. And thence he likewise manifests that there is yet remaining also another state of rest, belonging unto it, which is yet to be entered into. Now, to the constitution of this rest, as before, three things are required:

[1.] That there be some signal work of God which he must have completed and finished, and thereon entered into his rest. This must be the foundation of the whole new church-state to be introduced, and of the rest to be obtained therein.

[2.] That there be a spiritual rest ensuing thereon, and arising thence, for them that believe to enter into.

[3.] That there be a new or a renewed day of rest, to express the rest of God unto us, and to be a means and pledge of our entering into it.

And that all these do concur in this new state of the church it is the apostle's design to demonstrate, which also he doth; for he showeth,

[1.] That there is a great work of God, and that finished, for the foundation of the whole. This he had made way for, Hebreos 3:3-4, where he both expressly asserts Christ to be God who made all things, and shows the analogy and correspondency that is between the creation of all things and the building of the church.

As God, then, wrought in the creation of all, so Christ, who is God, wrought in the setting up of this new church-state; and upon his finishing of it he entered into his rest, ceasing from his works, as God also did upon the creation from his, Hebreos 4:10 for that the words of that verse contain the foundation of the gospel church-state, in the work of Christ and rest that ensued thereon, shall be declared in its proper place.

[2.] That there is hence arising “a rest for the people of God,” or believers, to enter into. This is the main of his design to prove, and he doth it invincibly from the testimony of the psalmist.

[3.] It remains that there must be a new day of rest, suited and accommodated to this new church-state. And this new day must arise from the rest that the Lord Christ entered into, when he had finished the work whereby that new church-state was founded. This is the “sabbath-keeping” which the apostle concludes that he had evinced from his former discourse, verse 9.

And concerning this day we may observe,

1st. That it hath this in common with the former days, that it is a sabbatism, or one day in seven; for this portion of time to be dedicated unto rest, having its foundation in the light and law of nature, was equally to pass through all estates of the church.

2 dly. That although both the former states of the church had one and the same day, though varied as to some ends of it in the latter institution, now the day itself is changed; because it now respects a work quite of another nature as its foundation than that day did which went before. And therefore is the day now changed, which before could not be so.

3dly. That the observation of it is suited unto the spiritual state of the church under the gospel, delivered from the bondage frame of spirit wherewith it was observed under the law.

These are the rests the apostle here discourseth of, or a threefold rest, under a threefold state of the church; and if any of these be left out of our consideration, the whole structure of the discourse is loosened and dissolved.

The involvedness of this context, with the importance of the matter treated of in it, with the consideration of the very little light which hath been given unto it by any expositors whom I could as yet attain to the sight of, hath caused me to insist thus long in the investigation of the true analysis of it. And if the reader obtain any guidance by it into an understanding of the mind of the Holy Ghost, he will not think it tedious; nor yet the repetition of sundry things which must necessarily be called over again in the exposition of the several passages of the context, whereby the whole will be further opened and confirmed.

Having taken a prospect into the whole design of this place, I shall now return to the consideration of those particular passages and testimonies by which the whole of what we have observed from the context is cleared and established. And first we must view again the preface, or entrance into the discourse, as it is expressed in the close of the third verse:

“Although the works were finished from the foundation of the world.”

In these words the apostle begins his answer unto such objections as his former assertion, concerning the entrance of believers into God's rest now under the gospel, seems to be liable unto. And therein he clears it by a further exposition of the testimony produced out of the psalmist unto that purpose, compared with other places of Scripture wherein mention is made of the rest of God in like manner.

Now, all rest supposeth work and labor. The first notion of it is a cessation from labor, with the trouble or weariness thereof. Wherefore every rest of God must have some work of God preceding it. That labor and rest are not properly ascribed unto God is evident. They include that lassitude or weariness upon pains in labor, that ease and quiet upon a cessation from labor, whereof the divine nature is not capable.

But the effect of God's power in the operation of outward works, and an end of temporary operations, with the satisfaction of his wisdom in them, are the things that are intended in God's working and resting. Here the first is mentioned, τὰ ἔρηα, “the works;” מעֲשֶׂה, “the work,” that is, of God. So he calls the effect of his creating power, his “work,” yea, “the work of his hands” and “fingers,” Salmo 8:3; Salmo 8:6; in allusion to the way and manner whereby we effect our works.

And the works here intended are expressed summarily, Génesis 2:1, “The heavens and the earth, and all the host of them;” that is, the whole creation, distributed into its various kinds, with reference unto the season or distinct days of their production, as Génesis 1.

Of these works it is said they were “finished.” “The works were finished;” that is, so effected and perfected as that God would work no more in the same kind. The continuation of things made belongs unto God's effective providence; from the making more things, kinds of things, new things, “in rerum nature,” God now ceased. So are the words usually interpreted, namely, that God now so finished and perfected all kinds of things, as that he would never more create any new kind, race, or species of them, but only continue and increase those now made, by an ordinary work upon them and concurrence with them in his providence.

It may be this is so; it may be no instance can be given of any absolutely new kind of creature made by God since the finishing of his work at the foundation of the world: but it cannot be proved from these words; for no more is expressed or intended in them, but that, at the end of the sixth day, God finished and put an end unto that whole work of creating heaven and earth, and all the host of them, which he then designed, made, and blessed. These works, therefore, the works of the first creation, were finished, completed, perfected; and this,

“From the foundation of the world.” The words are a periphrasis of those six original days wherein time and all things measured by it and extant with it had their beginning. It is sometimes absolutely called “the beginning,”

Génesis 1:1; Juan 1:1; that is, when a beginning was given unto all creatures by Him who is without beginning. And both these expressions are put together, Hebreos 1:10, κατ᾿ ἀρχάς. So the apostle renders לְפָנִים, Salmo 102:25, “In the beginning thou hast laid the foundation.”

By “the foundation,” then, is not intended absolutely the first beginning or foundation of the work, as we call that the foundation of a house or building which is first laid, and on which the fabric is raised. But the word is to be taken ἐν πλάτει, for the whole building itself; or formally for the building, which extends itself to the whole equally, and not materially to any part of it, first or last.

For it is said that from this laying of the foundation “the works were finished.” Καταβολὴ κόσμου is the erecting of the whole building of the creation on the stable foundation of the power of God put forth therein.

This is the first thing that the apostle fixeth as a foundation unto his ensuing discourse, namely, that in the first erection of the church in the state of nature, or under the law of creation, the beginning of it was in the work of God, which he first finished, and then entered into his rest; as he proves in the next verse. But we may here rest, and interpose some doctrinal observations; as first,

Obs. 4. God hath showed us in his own example that work and labor is to precede our rest.

The first appearance of God to any of his rational creatures was working, or upon his works. Had any of them been awakened out of their nothing, and no representation of God been made unto them but of his essence and being in his own eternal rest and self-satisfaction, they could have had no such apprehensions of him as might prepare them for that subjection and obedience which he required of them.

But now, in the very first instant of their existence, they found God gloriously displaying the properties of his nature, his wisdom, goodness and power, in the works of his hands, This instructed them into faith, fear, and subjection of soul. When the angels were first created, those creatures of light, they found God as it were laying the foundations of the heavens and earth; whereon all those “sons of God shouted for joy,” Job 38:7.

They rejoiced in the manifestation that was made of the power and wisdom of God in the works which they beheld. Hence it is justly supposed that they were made on the first day, when only the foundations of this glorious fabric were laid, Génesis 1:2; wherein they were able to discern the impressions of his wisdom and power.

Man was not created until more express representations were made of them in all other creatures, suited unto his institution. After God had done that which might satisfy them and men, in the contemplation of his works, he enters into his rest, returns as it were into his own eternal rest, and directs them to seek rest in himself.

And herein the design of God was to set us an example of that course which, “according to the counsel of his will,” he intended by his command to guide us unto; namely, that a course of work and labor might precede our full enjoyment of rest. This he plainly declares in the fourth commandment, where the reason he gives why we ought, in a returning course, to attend unto six days of labor before we sanctify a day of rest, is, because he wrought himself six days, and then entered into his rest, Éxodo 20:8-11.

The command instructs us in, and gives us the force and use of the example he sets us. Thus he dealt with Adam; he set him to work so soon as he was made: “He took the man, and put him into the garden of Eden, to dress it and to keep it,” Génesis 2:15. And this he was to do antecedently unto the day of rest which was given him; for it was upon the sixth day, yea, before the creation of the woman, that he was designed unto and put into his employment, and the rest was not sanctified for him until the day following. And this day of rest was given unto him as a pledge of eternal rest with God. So both the whole course of his obedience and his final rest after it were represented by his days of work and rest.

But here now there is an alteration under the gospel. The day of rest under the law, as a pledge of final rest with God, was the last day of the seven, the seventh day; but under the gospel it is the first day of the seven. Then the week of labor went before, now it follows after. And the reason hereof seems to be taken from the different state of the church. For of old, under the covenant of works, men were absolutely to labor and work, without any alteration or improvement of their condition, before they entered into rest.

They should have had only a continuance of their state wherein they first set out, but no rest until they had wrought for it. The six days of labor went before, and the day of rest, the seventh day, followed them. But now it is otherwise. The first thing that belongs unto our present state is an entering into rest initially; for we enter in by faith. And then our working doth ensue; that is, “the obedience of faith.

” Rest is given us to set us on work; and our works are such as, for the manner of their performance, are consistent with a state of rest. Hence our day of rest goes before our days of labor: it is now the first of the week, of the seven, which before was the last. And those who contend now for the observation of the seventh day do endeavor to bring us again under the covenant of works, that we should do all our work before we enter into any rest at all.

But it will be objected, that this is contrary to our observation before laid down, namely, that, after the example of God, we must work before we enter into rest; for now it is said that we enter into rest antecedently unto our works of obedience.

Ans. 1. The rest intended in the proposition is absolute, complete, and perfect, the rest which is to be enjoyed with God for ever. Now, antecedent unto the enjoyment hereof all our works performed in a state of initial rest must be wrought.

2. There are works also which must precede our entering into this initial or gospel rest, though they belong not to our state, and so go before that sabbatical rest which precedes our course of working. Neither are these works such as are absolutely sinful in themselves and their own nature; which sort of works must be necessarily excluded from this whole discourse. Thus, our Savior calling sinners unto him, with this encouragement, that in him they should find rest and enter into it, as hath been declared, he calls them that “labor and are heavy laden,” Mateo 11:28-29.

It is required that men labor under a sense of their sins, that they be burdened by them and made weary, before they enter into this initial rest. So that in every condition, both from the example of God and the nature of the thing itself, work and labor is to precede rest. And although we are now here in a state of rest, in comparison of what went before, yet this also is a state of working and labor with respect unto that fullness of everlasting rest which shall ensue thereon.

This is the condition, that, from the example and command of God himself, all are to accept of. Our works and labors are to precede our rest. And whereas the divine nature is no way capable of lassitude, weariness, sense of pain or trouble in operation, it is otherwise with us, all these things are in us attended with trouble, weariness, and manifold perplexities. We are not only to do, but to suffer also. This way is marked out for us, let us pursue it patiently, that we may answer the example, and be like unto our heavenly Father. Again,

Obs. 5. All the works of God are perfect.

He “finished” them, and said that they were “good.” “He is the Rock, and his work is perfect,” Deuteronomio 32:4. His infinite wisdom and power require that it should be so, and make it impossible that it should be otherwise. The conception of them is perfect, in the infinite counsel of his will; and the operation of them is perfect, through his infinite power.

Nothing can proceed from him but what is so in its own kind and measure, and the whole of his works is so absolutely. See Isaías 40:28. As when he undertook the work of creation, he finished it, or perfected it, so that it was in his own eyes “exceeding good;” so the works of grace and providence, which are yet upon the wheels, shall in like manner be accomplished.

And this may teach us at all times to trust him with his own works, and all our concerns in them, whether they be the works of his grace in our hearts, or the works of his providence in the world. He will “perfect that which concerneth us,” because “his mercy endureth for ever,” and will “not forsake the work of his own hands,” Salmo 138:8.

Obs. 6. All the works of God in the creation were wrought and ordered in a subserviency unto his worship and glory thereby. This we have cleared in our passage.