Hebreos 4:9

Having passed through his testimonies and arguments, the apostle in this and the following verse lays down both what he hath evinced in his whole disputation, as also the general foundation of it, in answer to the principles of his preceding discourse.

Hebreos 4:9. ῎Αρα ἀπολείτεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ.

῎Αρα, “itaque,” “igitur;” the common note of inferring a conclusion from any argument, whether inartificial or artificial, of both which sorts the apostle makes use in this place. Hereby, therefore, he would mind the Hebrews to attend both to what he was about to assert, and to the dependence of it on the former testimonies and arguments that he had pleaded and vindicated.

᾿Απολείπεται, “relinquitur,” “superest,” “it is left,” “it remains,” “it is evinced.” For this word may refer unto ἄρα, “therefore,” and be a part of the induction of the conclusion following. So the verb is to be taken impersonally, “it remaineth therefore,” or ‘this is that which we have proved.'In this sense ἀπολείπεται is the modification of the conclusion, and is not of the substance of it, or one of the terms of the proposition.

And this exposition the Syriac version follows, reading the whole words, מָדֵין קַּיָם הוּ לְמַשְׁבָּתוּ לְעַמֵהּ דּאלָחָא; “Wherefore it is certain that the people of God ought to sabbatize,” or “keep a sabbath,” ‘This is certain, a truth that is proved and vindicated; so that the people of God may know their privilege and their duty.'The Ethiopic version renders the words somewhat strangely: “Is the priesthood of the people of God abrogated?” that is, it is not; so that standing still in the same peculiar relation to God as they did of old, when they were a royal priesthood, they ought still to attend unto his worship, and celebrate his ordinances, the great work of the day of their rest.

Or ἀπολείπεται may refer unto σαββατισμός following, and be of a neutral signification: “A sabbatism” or “rest remaineth,” ‘There is yet another rest remaining and abiding for the people of God to enter into, besides those before mentioned and discoursed of.' “It remaineth;” that is, God hath prepared it, promised it, and invites us to enter into it. Σαββατισμός.

This word is framed by our apostle from a Hebrew original, by the addition of a Greek termination; and so becomes comprehensive of the whole sense to be expressed, which no other single word in either would do. The original of it is the Hebrew שָׁבַת, which signifies “to rest;” and it is first used to express the rest of God after his works of the creation: Génesis 2:2, השְּׁבִיעִי וַיּשְׁבֹּת בַּיּוֹם; “And he rested” (or “sabbatized”) “on the seventh day.

” And this being so of old, the word is used by our apostle to show that the rest which he now asserts for the people of God is founded in the rest of God himself. If this it had not been, it might have been ἀνάπαυσις, “a rest” in general; it could not have been σαββατισμός, “a sabbatism,” a “sabbatizing rest,” for there is no foundation for any such name or thing but in the rest of God.

From the rest of God, this word came to give name unto the day of rest appointed for men, Éxodo 20:10-12. Because God שָׁבַת, “shabbath,” rested from his works, he blessed יוֹם חַשַּׁבָּת, “iom hashshabbath,” “the day of rest,” the sabbath; which he would have us remember to keep.

Now, our apostle having proved that the consideration of that original rest of God, as to its first ends and purposes, is removed, and consequently the day itself founded thereon, and another rest introduced, to be expressed in and by another day, he calls it a “sabbatism,” to express both the rest itself and the observation of another day likewise, as a pledge and token of that other rest of God, and of our spiritual interest therein.

The word, then, doth not precisely intend either a day of rest or a spiritual rest, but the whole of our rest in God with respect unto his, and that day that is the token thereof comprised therein. [6]

[6] TRANSLATIONS. Σαζ. The celebration of a Sabbath. Ebrard. A Sabbath-rest. Boothroyd, De Wette, Tholuck, Craik. A Sabbath-rest, or, in extenso, a keeping of sabbatical rest. Conybeare and Howson. A Sabbath-keeping. Scholefield. ED.

Hebreos 4:9. There remaineth therefore a rest to the people of God.

And hereby the apostle completes the due analogy that is between the several rests of God and his people, which he hath discoursed of in this chapter. For as at the beginning of the world there was first the work of God and his rest thereon; which made way for a rest for his people in himself, and in his worship, by the contemplation of his works which he had made, and on whose finishing he rested; and a day designed, determined, blessed, and sanctified, to express that rest of God, whence mention is made of those works in the command for the observation of that day, seeing the worship of God in and on that day consisted principally in the glorifying of God by and for those works of his, as also to be a means to further men in their entrance into his eternal rest, whereunto all these things do tend; and this was the σαββατισμός of the people of God from the foundation of the world: and as at the giving of the law there was a great work of God, and his rest thereon, in the finishing of his work and the establishing of his worship in the land of Canaan; which made way for the people's entering into his rest in that worship and country, and had a day assigned them to express the one and the other, and to help them to enter finally into the rest of God, all which were types and shadows of the rest mentioned by David; and this was their σαββατισμός, or sabbatizing rest: so now, under the gospel, there is a sabbatism comprehensive of all these; for there was, as we shall see, a great work of God, and a rest of his own that ensued thereon; on this is founded the promise of rest, spiritual and eternal, unto them that do believe; and the determination of a new day, expressive of the one and the other, that is, the rest of God, and our rest in him; which is the sabbatism that our apostle here affirms to remain for the people of God. And what day this is hath been declared, namely, the first day of the week.

Now, besides the evidence that ariseth from the consideration of the whole context, there are two things which make it undeniably manifest that the apostle here proves and asserts the granting of an evangelical Sabbath, or day of rest, for the worship of God to be constantly observed. This, I say, he doth, though he doth not this only, nor separately: which whilst some have aimed to prove, they have failed of their aim, not being able to maintain a Sabbath rest exclusively, in opposition either to a spiritual or eternal rest; for so it is not here considered, but only in the manner and order before laid down.

Now these are,

First, the introduction of the seventh day's rest into this discourse, and the mentioning of our gospel rest by the name of a “day.” Unless the apostle had designed the declaration of a day of rest now under the gospel, as well as a real spiritual rest by believing, there is no tolerable reason to be given of his mentioning the works of God and his rest, and his appointment of the old Sabbath; which, without respect unto another day, doth greatly obscure and involve his whole discourse.

Again; his use of this word, framed and as it were coined to this purpose, that it might both comprise the spiritual rest aimed at, and also express a Sabbath-keeping or observation. When he speaks of our rest in general, he still doth it by κατάπαυσις; adding there was an especial day for its enjoyment. Here he introduceth σαββατισμός, which his way of arguing would not have allowed, had he not designed to express the Christian Sabbath.

Secondly, He shows who they are to whom this sabbatism doth belong, who are to enter into this rest, to enjoy it, with all the privileges that do attend it; and these are ὁ λαὸς τοῦ Θεοῦ, “the people of God.” Those of old to whom the rest of Canaan was proposed were the people of God, and God hath a people still; and wherever he hath so, rest is promised to them and prepared for them.

These he had before described by their own grace and obedience, verse 3, “We who have believed do enter into rest.” Here he doth it by their relation unto God, and the privilege that depended thereon; they are the “people of God” that are interested in this sabbatism. And the apostle makes use of this description of them upon a double account:

1. Because their being of “the people of God,” that is, in covenant (for where a people is God's people, he is their God, Oseas 2:23), was the greatest and most comprehensive privilege that the Hebrews had to boast of or to trust in. This was their glory, and that which exalted them above all nations in the world.

So their church pleads with respect unto all others, Isaías 63:19, “We are thine: thou never barest rule over them; thy name was not called on them;” that is, they were never called the people of Jehovah, because never taken into covenant with him. This privilege whereunto they trusted, the apostle lets them know belongs as well to them that believe under the new testament as it did to them under the old.

Abram was now become Abraham, “a father of many nations.” And as those who were his carnal seed of old were the people of God, so God had now a people in and of all those who were his children according to the faith. They may see, therefore, that they shall lose nothing, no privilege, by coming over to the gospel state by faith in Christ Jesus. Upon a new account they become “the people of God;” which interests them and their children in the covenant, with the seals and all the ordinances of it, even as formerly.

For this name, “people,” doth not firstly respect individuals, but a collective body of men, with and in all their relations. Believers, not singly considered, but they and their seed, or their children, are this people; and where they are excluded from the initial ordinance of the covenant, I know not how believers can be called “the people of God.”

2. He proceeds further, and shows them that indeed this privilege is now transferred over from the old estate and Canaan rest unto them that shall and do enter into this rest of God under the gospel. Hence, instead of losing the privilege of being “the people of God” by faith in Christ, he lets them know that they could no longer retain it without it. If they failed herein, they would be no longer “the people of God;” and as a signification thereof, they would become “no people” at all.

And so hath it fallen out with them. For ever since they ceased to be God's people they have been “no people,” or enjoy no political rule and society in the world. Thus, then, “there remaineth a rest” (or “Sabbath-keeping”) “for the people of God.” But yet there is a considerable difficulty that ariseth against the whole design of the apostle: and this is, that this sabbatism of the people of God wanteth a due foundation in an especial work and rest of God.

For as, if God had not done a new work, and rested in it, at the giving of the law and establishment of his worship, whereby a new world as it were was erected, there could have been no new rest for his people to enter into, but all must have regarded the rest that was from the foundation of the world; so, if there be not a new work and rest of God now wrought and entered into by him, there cannot be a new rest and a new day of rest for the people of God.

This objection, therefore, the apostle removes, and manifests that there is a new blessed foundation of that rest which he now proposeth to the Hebrews, verse 10, as we shall see. For the present we may observe, that,

Obs. 1. Believers under the new testament have lost nothing, no privilege that was enjoyed by them under the old.

Many things they have gained, and those of unspeakable excellency, but they have lost nothing at all. Whatever they had of privilege in any ordinance, that is continued; and whatever was of burden or bondage, that is taken away. All that they had of old was on this account, that they were the people of God. To them as such did all their advantages and privileges belong. But they were yet so the people of God as to be kept like servants, under the severe discipline of the law, Gálatas 4:1.

Into this great fountain-privilege believers under the gospel are now succeeded. And what was of servitude in reference unto the law is removed and taken away; but whatever was of advantage is continued unto them, as the people of God. This, I suppose, is unquestionable, that God making them to be “his people who were not a people,” would not cut them short of any privilege which belonged before to his people as such, Romanos 9:25-26.

Besides, the state of the gospel is an estate of more grace and favor from God than that under the law, Juan 1:17. The whole gospel is an ampliation of divine spiritual grace and favor to God's people. So is it a better estate than that which went before, accompanied with “better promises,” more liberty, grace, and privileges, than it.

Nothing, then, of this nature can be lost therein or thereby to believers, but all privileges at any time granted unto the people of God are made over to them that under the gospel are so. Let men but give one instance to this purpose, and not beg the matter in question, and it shall suffice. Moreover, God hath so ordered all things in the dispensation of his grace and institution of his worship, that Jesus Christ should have the pre-eminence in all.

All things are gathered up unto a head in him. And is it possible that any man should be a loser by the coming of Christ, or by his own coming unto Christ? It is against the whole gospel once to imagine it in the least instance. Let it now be inquired whether it were not a great privilege of the people of God of old, that their infant seed were taken into covenant with them, and were made partakers of the initial seal thereof? Doubtless it was the greatest they enjoyed, next to the grace they received for the saving of their own souls.

That it was so granted them, so esteemed by them, may be easily proved. And without this, whatever they were, they were not a people. Believers under the gospel are, as we have spoken, the people of God; and that with all sorts of advantages annexed unto that condition, above what were enjoyed by them who of old were so. How is it, then, that this people of God, made so by Jesus Christ in the gospel, should have their charter, upon its renewal, razed with a deprivation of one of their choicest rights and privileges? Assuredly it is not so. And therefore if believers are now, as the apostle says they are, “the people of God,” their children have a right to the initial seal of the covenant. Again,

Obs. 2. It is the people of God alone who have a right unto all the privileges of the gospel, and who in a due manner can perform all the duties of it.

The rest of the gospel and all that is comprised in it, is for them, and for them only. All others who lay hand on them, or use them are “agri alieni invasores,” wrongful invaders of the rights and enclosures of others; and” malae fidei possessores,” or do but unjustly possess what they have injuriously seized on. And the reason hereof is, because all gospel privileges are but adjuncts of and annexed unto the covenant of grace, and the administration of it.

Without an interest in that covenant, none can attain the least right unto them; and this they alone have who are the people of God, for by that interest they become so. There is, therefore, great rapine and spoil committed upon the gospel and its ordinances in the world. Every one thinks he is born with a right to the chiefest of them, and cannot be excluded from them without the highest injustice.

But ask some whether they are the people of God or no, and they will be ready to deride both name and thing. Custom, and an opinion received by tradition, hath put an esteem and valuation upon the enjoyment of the ordinances of the gospel. These, therefore, or their pretended right unto them, men will by no means forego, nor suffer themselves to be divested of them; but for the true, real, spiritual foundation and use of them, they are generally despised. But all may know that this is the method of the gospel, first become the people of God, by entering into covenant with him in Jesus Christ, and all other spiritual mercies will be added unto you.

Obs. 3. The people of God, as such, have work to do, and labor incumbent on them. Rest and labor are correlates; the one supposeth the other.

Affirming, therefore, that there is a rest for them, it includes in like manner that they have work to do. What this is cannot here be declared in particular: none that knows in any measure what is their condition in themselves, what their station in the world, what enemies they have to conflict withal, what duties are continually incumbent on them, but knows there is work and labor required of them. Thus our Savior expresseth his approbation of his churches by, “I know thy works, and thy labor,”

Apocalipsis 2:2. The people of God dwell not as Laish, in security; nor are Sybarites, spending their time in sloth, luxury, and riot: but they are an industrious, working people; and I wish that those who profess themselves to be so were less industrious in earthly things, and more in heavenly; although I must say that those who are industrious heavenwards will not be altogether negligent or slothful in their stations in this world. But Christ calls men to work, sad that our portion in this world is intermixed withal.

Obs. 4. God hath graciously given his people an entrance into rest during their state of work and labor, to sweeten it unto them, and to enable them for it.

The state of sin under the law is a state of all labor, and no rest; for “there is no peace,” or rest, “to the wicked,” saith God, Isaías 57:21. The future state of glory is all of rest, all rest. The present state of believing and obedience is a mixed state, partly of labor, partly of rest: of labor in ourselves, in the world, against sin, under affliction and persecution; of rest in Christ, in his love, in his worship, and grace.

And these things have a great mutual respect unto one another. Our labor makes our rest sweet, and our rest makes our labor easy. So is God pleased to fill us, and exercise us; all to prepare us duly for eternal rest with himself.

Obs. 5. Believers may and do find assured rest in a due attendance unto and performance of the duties of the gospel This is that which the apostle asserts and proves.

Obs. 6. There is a weekly sacred day of rest appointed for believers under the gospel, as will appear from the next verse.