Hebreos 4:8

In this verse the apostle gives a further confirmation unto his argument by a particular application of it unto the especial matter in hand. Herewithal he removeth or preventeth an objection that might probably be raised against one part of his discourse. And the preventing of such objections as whereunto what we affirm and teach is at first view liable, is as needful as the raising of objections which possibly would never come to the minds of our hearers or readers is needless and foolish.

Εἰ γάρ, “for if;” αὐτούς, that is, the people of old, those of whom he hath treated, particularly the new generation that entered Canaan.

Κατέπαυσεν. The apostle in this chapter useth this word both in a neutral and active signification. Hebreos 4:4, Κατέπαυσεν ὁ Θεός, “God rested;” here, “caused them to rest,” “given them rest.” Beza, “in requiem collocasset;” Arias, “requiem praestitisset.” The word properly, and usually in other authors, signifies “finem imponere,” “cessare facere;” “to put an end,” or “to make to cease,” as rest puts an end to labor.

So the word is used, Hebreos 4:10, Κατέπαυσεν ἀπὸ τῶν ἔργων, “Hath ceased from his works.” ᾿Ιησοῦς, “Jesus,” that is, Joshua; and by so calling him, the apostle also declares what was the true Hebrew name of Jesus Christ, which the Greeks express by “Jesus.” His name was originally הוֹשֵׁעַ, “Hoshea;” the same with that of Hosea the prophet, Oseas 1:1.

Then when he went to espy out the land his name was changed by Moses into יְהוֹשֻׁעַ “Jehoshuah,” Números 13:16. It is true, in the writing over the story of those times he is called Jehoshua before, as Éxodo 17:9; but it is most probable that Moses now, by divine direction, changed his name, when he went to view that land whither he was to conduct the people, and writing the story of these things afterwards, he used the name whereby he was then called.

Some of those who had most imbibed the Chaldee dialect or tongue during the captivity changed this name into יֵשׁוּעַ, “Jeshua,” Esdras 2:2; Nehemías 3:19; though the prophets Haggai and Zechariah retain the name of Jehoshua, Hageo 1:1; Hageo 2:2; Hageo 2:4; Zacarías 3:1.

Now all these names are from the same root, and of the same signification. From הוֹשִׁיעַ in Hiphil (for in Kal the verb is not found), is יֵשֵׁע, “Jesha,” “salus,” ”health,” “help,” “salvation.” Thence are הוֹשֶׁעַ, “Hoshea;” יְחוֹשֻׁעַ, “Jehoshua;” and יֵשׁוּעַ, “Jeshua;” “that is, σωτήρ, “salvator,” “sospitator,” “liberator;” though Cicero affirms that the Greek word cannot be expressed by any one proper Latin word.

“Salvator” is coined for that purpose, “a savior.” Now, as persons on great occasions had their names as to their signification wholly changed, as when in the Old Testament Jacob was called Israel, and Solomon, Jedidiah; and in the New Testament Simon was called Peter, and Saul was called Paul; and divers had double names occasionally given them, as Esther and Hadassah, Daniel and Belteshazzar: so God was pleased sometimes to change one letter in a name (not without a mystical signification): so the name of Abram was changed into Abraham, by the interposition of one letter of the name of God; and that of Sarai into Sarah, by an addition of the same, Génesis 17:5; Génesis 17:15: so here the name of Hoshea is changed into Jehoshua, by the addition of one of the letters of the name of God, increasing the signification; and this name was given him as he was a type of Christ, and the typical savior or deliverer of the people.

The name of יֵשׁוּעַ, “Jeshua,” from the Chaldee dialect, prevailed at length in common use, being of the same signification with the other, namely, “a savior,” “one that sayeth.” Hence, when they came to converse with the Greeks, came the name of ᾿Ιησοῦς, or “Jesus.” For the Greeks called Hoshea, Ausis, and Nun his father, Naue, greatly corrupting the original names.

But Hoshea and Jehoshua and Jeshua they called Jesus. In יֵשׁוּעַ, “Jeshua,” they rejected the guttural ע as not knowing its right pronunciation, whereon יֵשׁוּ, “Jesu,” remained; and then in their accustomed way they added the terminative sigma, and so framed ᾿Ιησοῦς, as of מָשִּׂיחַ, “Messiach,” by the rejection of ח and the supplement of ς, they made Μεσσίας, “Messias.

” Hence the name Jeshua being in common use for and of the same signification with Jehoshua, and that in the Greek pronunciation being turned into Jesus, that was the name whereby the Lord Christ was called: Mateo 1:21, Καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν· “Thou shalt call his name Jesus; for he shall save his people from their sins.

” It is plain that the reason of the name is taken from its signification of saving, “he shall save,” be their savior; so that all the attempts that some have made to derive it from other words are vain and frivolous. And so also are theirs who would deduce the Greek name ᾿Ιησοῦς from ἰάω, ἰάσω, “to heal:” for ᾿Ιησοῦς is of no signification at all in the Greek tongue, it being only their man.

ner of pronunciation of יֵשׁוּעַ, “Jeshua,” which is “a savior;” which name was given to the Lord Christ because of the work he had to do. So also was it to this Jesus the son of Nun. The wickedness of the perfidious Jews in writing his name יֵשׁוּ, and the horrible abuse they make thereof, are known to the learned, and there is no need to acquaint others with them.

Οὐκ ἃν περὶ ἄλλης ἡμέρας, “concerning another day.” The apostle having described the rest he discourseth of by the especial day of rest that was in the several estates of the church peculiarly to be observed, now by a synecdoche expresseth the whole rest itself and all the concernments of it by the name of a “day.”

᾿Ελάλει, “he would not have spoken;” that is, either God absolutely, or the Holy Ghost, whose immediate work the inspiration of the psalmist was, whose words these are.

Μετὰ ταῦτα, “after these things;” the things which befell the people in the wilderness, and what they afterwards attained under the conduct of Joshua.

Hebreos 4:8. For if Jesus had given them rest, then would he not after these things have spoken concerning another day.

The confirmation of his principal assertion from the words of David, concerning the rest prepared and proposed in the gospel unto believers, is that which our apostle still insists on, as was declared. Hereon was his whole exhortation of the Hebrews founded, and hereinto was it resolved. And on the same truth depended all the reasonings and motives whereby he enforced his exhortation. This, therefore, was fully to be established and clearly vindicated.

And that which, last of all, remained to his purpose was the removal of an objection which, among the Jews, it was evidently liable and obnoxious unto. And this he doth by the due stating of the time when those words were spoken which he had pleaded in evidence of his assertion. The objection laid down by way of anticipation is plain in the words; and it is this: ‘Although the people which came out of Egypt entered not into the rest of God that was promised, by reason of their unbelief and disobedience, as you have proved, yet the next generation, under the conduct of Joshua, went into and enjoyed the rest which they were excluded from.

This, therefore, was the rest intended; which we being in the enjoyment of, what ground have you to propose another rest unto us?'This is the force of the objection. And two things are comprised in the apostle's answer unto it: First, A denial of the supposition on which the objection is founded. This is done virtually in the manner of the proposal of the objection itself: “For if Jesus had given them rest;” that is, whatever be pretended and pleaded, he did not do so; that is, not that full and ultimate rest which in all these things God aimed at.

Secondly, He gives the reason of this his denial; which is this, that five hundred years after, God in David, and by him, proposeth another rest, or another day of rest, and invites the people unto an entrance, after they were so long fully possessed of all that Joshua conducted them into; and whereas there was no new rest for the people to enter into in the days of David, and the psalm wherein these words are recorded is acknowledged to be prophetical of the days of the Messiah, it unavoidably follows that there is yet a rest and a day of rest remaining for the people of God, which he lays down as his conclusion in the verse ensuing.

This interpretation of the words perfectly satisfieth the argument in hand; but yet I judge there is more in them than a mere answer unto the objection mentioned, though expositors look no farther. And this is, that the apostle also designs to teach the Hebrews that all those things which were spoken about the rest of God in the land of Canaan, and in Mosaical institutions, had not the reality or substance of the things themselves in them, Hebreos 10:1; so that absolutely neither did God rest nor were the people to look for rest in them.

They had no other end nor use, but only to teach them to look out after and to prepare for that rest which was promised from of old; so that Joshua did not give them real rest, but only that which was a typical instruction for that season in what was to come. And therefore in David the same matter is carried still on, and direction is still given to look out after the rest to come. And we may learn hence, principally, that,

Obs. 1. There is no true rest for the souls of men but only in Jesus Christ by the gospel.

Notwithstanding all that was done to and for the Israelites by Joshua, yet he gave them not rest, he brought them not into the full and complete rest of God; “God having provided some better things for us, that they without us should not be made perfect.” And the reasons hereof are:

First, because God himself resteth not in any thing else, and in his rest alone it is that we can find rest. It is in vain for us to seek for rest in that wherein God resteth not. We have seen that at the beginning, when he had created man, he entered into his rest, in that satisfaction which he took in the effects of his own power, wisdom, and goodness, Éxodo 31:17.

He provided likewise rest in himself for man, and gave him a day as a pledge of his entrance into it, Génesis 2:2. In this condition trouble and disquietment entered into the whole creation, by the sin and apostasy of Adam. God no more rested in the works of his hands, but cursed the earth, Génesis 3:17-18, made the whole creation subject to vanity, Romanos 8:20, and revealed his wrath from heaven against the ungodliness of men, Romanos 1:18.

And hereof he hath in all ages since given signal instances; as in the flood of waters wherewith he drowned the old world, and the fire from heaven wherewith he consumed Sodom and Gomorrah. And of the same kind are those severe judgments by pestilences, famines, earthquakes, inundations, eruptions of subterraneous vapours, conflagrations, and the like; all testifying the indignation of God against the works of his own hands, because of the sin of man, to whom he had given them for a possession, and put them in subjection.

For God had decreed from eternity to permit a disturbance by sin in the first order of things, that he might gather all things unto a head, with durable rest and peace, in Jesus Christ, Isaías 42:1; Efesios 1:10. Man hath also utterly lost his rest in that first rest of God; and though he several ways seeks after it, yet, like the unclean spirit cast out of his habitation, he can find none.

Some seek it in the world, the pleasures and profits of it; some in the satisfaction of their sensual lusts; some in themselves, their own goodness and righteousness; some in superstition and vain ways of religious worship, invented by themselves, some of them horrid and dreadful, Miqueas 6:6-7: all in vain. Man hath lost his rest by falling off from God; and nothing will afford him the least quietness but what brings him to him again, which none of these ways will do. It is in and by Christ alone that our lost rest may be recovered. For,

Secondly, Other things will not give rest to the souls of men. A higher instance hereof we cannot have than in these Israelites. They had been for sundry ages in bondage unto cruel oppressors, who ruled over them with unparalleled severity and rage. Such, besides their hard and continual labor in the furnace, was that of their having their tender infants, the comfort of their lives and hope of the continuance of their name and race on the earth, taken from the womb and cruelly murdered.

This they were now delivered from, and all their enemies subdued under them, until they set their feet upon the necks of kings. Who would not now think that this would give them rest? And so it did, outward rest and peace, until it was said that God gave them “rest on every hand.” And many yet in the like condition of bondage with themselves, shut up in the hands of hard and cruel rulers, are apt to think that a deliverance from that condition would give them perfect rest and satisfaction.

But yet the Holy Ghost tells us that this did not give them rest; not that rest wherein they might ultimately acquiesce. Besides, whereas neither they nor their forefathers, for four hundred and thirty years, had ever had either house, or land, or possession, but wandered up and down in those places wherein they were strangers, and had not one loot's breadth that they might call their own, but only a cave or two to bury them in when they were dead, they had now a whole plentiful country given unto them to inhabit and possess, a fruitful country, “a land flowing with milk and honey;” and therein cities which they had not walled, houses which they had not built, vineyards which they did not plant, with all sorts of riches and substance unspeakable.

This might add unto their former satisfaction, especially being suddenly given, and flowing in upon them. And where there is wealth in abundance, and absolute liberty, what can be desired more, to give men rest? But yet it did not so. Yet further; whereas before they lived in a loose, scattered condition, without law or rule of their own, or amongst them, God had now gathered them into a firm, well- compacted political body, and given them a great and righteous law for the rule and instrument of their government, which all nations did admire, Deuteronomio 4:5-6.

This, as it gave them glory and honor in the world, so it was a means of securing that wealth and liberty which they enjoyed. And where these three things are, there a people may be supposed to be at perfect rest; for liberty, wealth, and rule make up a state of rest in this world. But it was not so with them. Joshua gave them not rest. More than all this; God had established his glorious worship amongst them, intrusted them with his oracles and ordinances, and that whole system of religious honor which he would then accept in the world, Romanos 9:4, All these things, with other mercies innumerable, they were made partakers of by and under the conduct of Joshua.

And yet it is here plainly affirmed and proved that he did not give them rest; that is, the ultimate and chiefest rest which God had provided for his church and people in this world. Why, what was wanting hereunto? what was yet behind? That the apostle declares in this place. The promise was not yet fulfilled, the Messiah was not yet come, nor had finished his work, nor were the glorious liberty and rest of the gospel as yet exhibited and given unto them.

It were easy to demon-strafe how all these things singly and jointly do come short of true rest; for notwithstanding all these, and in particular the highest of them, namely, the law and ordinances of worship, they had not spiritual liberty, rest, and peace, but were kept in a bondage frame of spirit, and laid up all their hopes and expectations in that which was not yet granted to them. So our apostle tells us that “the law made nothing perfect,” and that their sacrifices could never completely pacify their consciences, and therefore were continually renewed, with a remembrance of sin.

It is Christ, then, alone, as declared in the gospel, in whom God doth rest, and in whom our souls may find rest. The reasons hereof may be taken from that description which we have given before of this gospel rest which the apostle insisteth on.

It is surely, therefore, our wisdom, in our inquest after rest, which, whether we take notice of it or no, is the main design of our lives, in all that we project or execute, not to take up in any thing beneath him or without him. All those things, the enjoyments of the world, the righteousness of the law, the outward ordinances of divine worship, say openly and plainly unto us, that rest is not in them.

If all these in conjunction had been satisfactory to that end, then had Joshua given the people rest, and there had been no mention of another day. Yea, whatever, lawfully used, they may have of rest in them, it is no rest in comparison of that which is to be obtained in Christ Jesus. Hence he invites us unto him under this very notion, of giving “rest unto our souls,” Mateo 11:28.

And here, in him, there is no want, no defect, no disappointment, no fadingness, nothing that hinders those other things from giving complete rest unto men. He that rests in the world, or rests in himself, or rests in his own righteousness, or rests even in God's ordinances, will never come to rest until he be deprived of all expectation from them and confidence in them. Obs. 2. The gospel church-state is a state of spiritual rest in Christ.

This, for the substance of it, hath been handled at large before. I mention it now only for two ends: first, to show what we ought to look after in this gospel church-state, and under the enjoyment of gospel privileges; and then, secondly, to discover a little how men deceive themselves in this matter.

First, This is that which distinguisheth our present church-state from that of theirs under the old testament: Joshua gave them all other things, only he gave them not rest, the rest of God; this is now the portion of them that believe; this all the children of the church are to look after. What is it, then, that men do seek after, or join themselves to the church of Christ upon the account of? What do they look for in, the worship, in the ordinances, in the ways of the church? If it be any thing but only to enter into the rest of God through Christ, they do but deceive themselves; whatever they take up in short hereof, they frustrate the whole counsel of God towards themselves in the gospel.

Secondly, How many pretend to an interest in this gospel church-state, who plainly, openly, and visibly seek after their rest in other things,

many in their own duties, most in their lusts and the pleasures of the world! Where is the privilege of such persons as these above that of the Israelites under the conduct of Joshua? Can they say, that although in and under all the enjoyments before mentioned they obtained not rest, yet the Lord Christ hath given rest unto their souls in the gospel? Alas! they have no rest at all; and that which they do pursue is such as the gospel hath no concernment in.

Did Christ come, think you, to give you rest in your lusts, in your sins, in your pleasures? God forbid; he came to give you rest from these firings in himself; which alone is the rest preached unto you.

Obs. 3. It is a great mercy and privilege to have a day of and worship given unto us.

The apostle doth not say here, that ‘after these things he speaks of another rest,'but of “ another day;” for from the foundation of the world we were taught our rest in God by a day of rest given unto us. When by sin we forfeited our interest in that rest of God, he might justly have deprived all the world of the knowledge of the day of rest first appointed. And indeed, whilst he left his law standing, as a testimony of his holiness and a rule of his future judgment, but did not by any outward means press it on the consciences and practices of men, all knowledge of a day of rest was lost from amongst mankind, some few excepted, whom God took into his especial care.

For to what purpose should they look after a day of rest, who had utterly lost all desires after and all interest in the rest of God itself? But when God would revive in men a hope and expectation of returning unto rest in and with himself, he recalls to their remembrance the day of rest which was at first appointed; but as he then led men into rest only typically, and in order to the representation of a future rest to be brought in, so he renewed unto them the remembrance of the day of rest typically also, that it might be a sign between him and them.

But now, the rest of God being again established, he hath appointed unto us “another day,” as it is in the text, a day of rest for the ends which have been often mentioned. And this is a great mercy and privilege; for,

1. It is a pledge of our rest in God, which is the life, happiness, and blessedness of our souls. It is given us to this end and purpose that so it might be; which was the end of a day of rest from the foundation of the world, as hath been declared.

2. It is a pledge of the recovery of this rest for us, and that it is not absolutely the same rest in God whereunto we were made, but another rest, a better and more sure. And therefore it is “another day” that is given unto us, and not the same day as of old. God kept the people under the law in an intermediate estate, between the duties of the old covenant and the promises of the new.

This kept them to the precise day of the old covenant; for although virtually they were made partakers of that rest of God which is in Jesus Christ, yet the foundation and cause of it being not as yet laid and wrought, they were to content themselves with pledges of it as a thing to come, such as were their sacrifices and ordinances of worship, with the old day typically renewed. But to have another day, which could not be established but with respect to the works of Christ already wrought, and so to be a pledge of what was done before, this they could not have. This God hath reserved for us; and the day we now have being another day, is a pledge of rest already wrought out, and actually prepared.

3. It is given us as a means of entering into the rest of God. For hereon hath God ordained that the solemn declaration of his mind and will concerning his rest, and our entrance into it, should be made unto us. Hereon do we celebrate all that solemn worship of God whereby we express our faith concerning our rest in him, and by which, as means appointed for that end, we are admitted into that rest, and carried on gradually towards its full and eternal enjoyment. And these things the apostle further confirms.