7 Again, he limiteth a cer. 6 Seeing therefore it remaineth that some must enter there-tain day, saying in David, To α in, and they to whom' it was first preached entered not in because of unbelief. this here seems to be two-fold. (1.) To show that even in this Psalm God spoke of his rest, and said that they should not enter into it; and (2.) it is connected with ver. 6, and is designed to show that it was implied that a rest yet remained. That which deserves to be called the divine rest is spoken of in the Scriptures, and as they did not enter into it, it follows that it must be in reserve for some others, and that the promise must still remain.' 6. Seeing therefore it remaineth that some must enter therein. That is, Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and since they to whom it was first promised did not inherit it, it follows that it must still be in reserve.' This is the conclusion which the apostle draws from the argument in the previous verses, and is connected with ver. 9, where he says that "there remaineth a rest to the people of God"--the point to which the whole argument tended. The statement in vs. 7, 8, is to be regarded as an interruption in stating the conclusion, or as the suggestion of a new thought or a new argument bearing on the subject, which he sets down even while stating the conclusion from his argument. It has the appearance of being suggested to him as a new thought of importance, and which he preferred to place even in the midst of the summing up of the argument rather than omit it altogether. It denotes a state of mind full of the subject, and where one idea came hastening after another, and which it was deemed important to notice, even though it should scem to be out of place. The position in this verse (6) is, that it was a settled or b day, after so long a time; (as it is said) To-day, if ye will hear his voice, harden not your hearts. b Ps. 95. 7. indisputable matter that some would enter into rest. The implied argument to prove this is, (1) that there was a 'rest' spoken of which deserved to be called a divine rest, or the ‘rest of God;' (2) it could not be supposed that God would prepare such a rest in vain, for it would follow that if he had fitted up a world of rest, he designed that it should be occupied. As he knew, therefore, that they to whom it was first offered would not enter in it must be that he designed it for some others, and that it remained to be oc cupied by us now. ¶ And they to whom it was first preached. Marg. The Gospel. Gr. Evangelized; that is, to whom the good news of the rest was first announced-the Israclites. Entered not in because of unbelief. See Notes ch. iii. 19. 7. Again, he limiteth. He desig nates, or definitely mentions. The word rendered limiteth—ópíšεɩ—means to bound, to set a boundary—as of a field, or farm; and then to determine or fix definitely, to designate, appoint. Here it means, that he specifics par. ticularly, or mentions expressly. ↑ A certain day. A particular time; he mentions TO-DAY particularly. That is, in the time of David, he uses the word "to-day," as if there was then an offer of rest, and as if it were then possible to enter into it. The object of the additional thought was to show that the offer of rest was not confined to the Israelites to whom it was first made; that David regarded it as er isting in his day; and that man might even then be invited to come and par. take of the rest that was promised. Nearly five hundred years after the time when the Israelites were going to the promised land, and when the offer of rest was made to them, we 8 For if 'Jesus had given afterward have spoken of anthem rest, then would he not other day. 1 That is, Joshua. 2 or, keeping of a Sabbath. 9 There remaineth therefore a2 rest to the people of God. 2 land all had been done which had been contemplated by the promise, then it would not have been alluded to again, as it was in the time of David. Joshua did give them a rest in the promised land; but it was not all which was intended, and it did not exclude the promise of another and he not. Then God would not have spoken of another time when that rest could be obtained. The other day' here referred to is that which is mentioned before by the phrase 'today,' and refers to the time in which it is spoken of long after Joshua, to wit, in the time of David. hear David speaking of rest still; rest which was offered in his time, and which might then be lost by hardening the heart. It could not be, therefore, that the offer of rest pertained merely to the promised land. It must be something in advance of that. It must be something existing in the time of David. It must be an offer of hea-more important rest. ¶ Then would ven.' A Jew might feel the force of this argument more than we do; still it is conclusive to prove the point under consideration, that there was a rest spoken of long after the offer of the promised land, and that all the promises could not have pertained to shat. ¶ Saying in David. In a Psalm composed by David, or rather perhaps, saying by David; that is, God spake by him. ¶ To-day. Now: hat is, even in the time of David. After so long a time. That is, so ong after the first promise was made; to wit, about five hundred years. These are the words of Paul calling attention to the fact that so long a time after the entrance into the promised land there was still a speaking of “to-day,” as if even then they were called to partake of the rest. As it is said. To quote it exactly; or to bring the express authority of the Scriptures. It is expressly said even after that long time, to-day-or Now, if you will hear his voice. All this is to prove that even in that time there was an offer of rest. 9. There remaineth, therefore, a rest. This is the conclusion to which the apostle comes. The meaning is this, that according to the Scriptures there is now a promise of rest made to the people of God. It did not pertain merely to those who were called to go to the promised land, nor to those who lived in the time of David, but it is still true that the promise of rest pertains to all the people of God of every generation. The reasoning by which the apostle comes to this conclusion is briefly this. (1.) That there was a rest called the rest of God'· spoken of in the earliest period of the world-implying that God meant that it should be enjoyed. (2, That the Israelites, to whom the promise was made, failed of obtaining that which 8. For if Jesus. Marg. That was promised by their unbelief. (3.) is, Joshua. The Syriac renders it, That God intended that some should Joshua the Son of Nun.' Jesus is enter into his rest-since it would not the Greek mode of writing Joshua, be provided in vain. (4.) That long and there can be no doubt that Joshua after the Israelites had fallen in the is here intended. The object is to wilderness, we find the same refer prove that Joshua did not give the ence to a rest which David in his people of God such a rest as to make | time exhorts those whom he addressed it improper to speak of a 'rest' after to endeavour to obtain. (5.) That if that time. If Joshua had given all that had been meant by the word them a complete and final rest; if by rest, and by the promise, had been bis conducting them to the promised | accomplished when Joshua conducted the Israelites to the land of Canaan, | pation of the mind, and of whatever we should not have heard another day powers we may possess, but without spoken of when it was possible to weariness. Here we are often worn forfeit that rest by unbelief. It fol- down and exhausted. The body sinks lowed, therefore, that there was some- under continued toil, and falls into thing besides that; something that the grave. There the slave will rest pertained to all the people of God to from his toil; the man here oppressed which the name rest might still be and broken down by anxious care given, and which they were exhorted will cease from his labours. We still to obtain. The word rest in this know but little of heaven; but we verse—σaßßatioμòs-Sabbatism, in the know that a large part of what now margin is rendered keeping of a Sab- oppresses and crushes the frame will bath. It is a different word from not exist there. Slavery will be uncáßßarov-the Sabbath; and it occurs known; the anxious care for supnowhere else in the New Testament, port will be unknown, and all the exand is not found in the Septuagint. haustion which proceeds from the It properly means a keeping Sabbath | love of gain, and from ambition, will from σαββατίζω -to keep Sabbath. be unknown. In the wearisome toils This word, not used in the New Testament, occurs frequently in the Septuagint. Ex. xvi. 30; Lev. xxiii. 32; xxvi. 35; II. Chron. xxxvi. 21; and in III. Esdr. i. 58; II. Macca. vi. 6. It differs from the word Sabbath. That denotes the time-the day; this, the keeping, or observance of it; the festival. It means here a resting, or an observance of sacred repose--and refers undoubtedly to heaven, as a place of eternal rest with God. It cannot mean the rest in the land of Canaan-for the drift of the writer is to prove that that is not intended. It cannot mean the Sabbath, properly so called-for then the writer would have employed the usual word ráßßarovSabbath. It cannot mean the Christian Sabbath-for the object is not to prove that there is such a day to be observed, and his reasoning about being excluded from it by unbelief and by hardening the heart would be irrelevant. It must mean, therefore, heaven—the world of spiritual and eternal rest; and the assertion is, that there is such a resting, or keeping of a Sabbath in heaven for the people of God. Learn hence, (1.) that heaven is a place of cessation from wearisome toil. It is to be like the 'rest' which God had after the work of creation (ver. 4, Note), and of which that was the type and emblem. There will be employment there, but it will be without fatigue; there will be the occu of life, then, let us look forward to the rest that remains in heaven, and as the labourer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to hea ven as the place of eternal repose. (2.) Heaven will be like a Sabbath. The best description of it is to say it is an eternal Sabbath. Take the Sabbath on earth when best observed, and extend the idea to eternity, and let there be separated all idea of imper fection from its observance, and that would be heaven. The Sabbath is holy; so is heaven. It is a period of worship; so is heaven. It is for praise and for the contemplation of heavenly truth; so is heaven. The Sabbath is appointed that we may lay aside worldly cares and anxieties for a little season here; heaven that we may lay them aside for ever. (3.) The Sabbath here should be like heaven. It is designed to be its type and emblem. So far as the circumstances of the case will allow, it should be just like heaven. There should be the same employments; the same joys; the same communion with God One of the best rules for employing the Sabbath aright is, to think what heaven will be, and then to endeavour to spend it in the same way. One day in seven at least should remind us of what heaven is to be; and that day may be, and should be, the most happy of the seven. (4.) They who 10 For he that is entered | from his own works, as God did into his rest, he also hath ceased from his. ven. 10. For he that is entered into rest. That is, the man who is so happy as to reach heaven, will enjoy a rest similar to that which God had when he finished the work of creation. It will be (1) a cessation from toil; and (2) it will be a rest similar to that of God-the same kind of enjoyment, the same freedom from care, anxiety, and labour. How happy then are they who have entered into heaven! Their toils are over. Their labours are done. Never again will they know fatigue. Never more will they feel anxious care. do not love the Sabbath on earth, are not prepared for heaven. If it is to them a day of tediousness; if its hours move heavily; if they have no delight in its sacred employments, what would an eternity of such days be? How would they be passed? Nothing can be clearer than that if we have no such happiness in a season of holy rest, and in holy employments here, we are wholly unprepared for heaTo the Christian it is the subject of the highest joy in anticipation that heaven is to be one long un- | broken SABBATH-an eternity of suc Let us learn then (1.) cessive Sabbath hours. But what not to mourn improperly for those to a sinner could be a more repul- who have left us and gone to heaven. sive and gloomy prospect than such Happy in the rest of God, why should an eternal Sabbath? (5.) If this not we rejoice? Why wish them be so, then what a melancholy view back again in a world of toil? (2.) is furnished as to the actual pre- Let us in our toils look forward to paration of the great mass of men the world of rest. Our labours will for heaven! How is the Sabbath all be over. The weary man will lay now spent? In idleness; in business; down his burden; the exhausted in travelling; in hunting and fishing; frame will know fatigue no more. in light reading and conversation; Rest is sweet at night after the toils in sleep; in visiting; in riding, walk- of day; how much more sweet will ing, lounging, ennui;-in revelry and it be in heaven after the toils of life! dissipation; in any and every way Let us (3.) labour while it is called toexcept the right way; in every way day. Soon we shall cease from our except in holy communion with God. work. All that we have to do is to What would the race be if once trans- be done soon. We shall soon cease lated to heaven as they are! What from our work as God did from his. a prospect would it be to this multi- What we have to do for the salvation tude to have to spend an eternity of children, brothers, sisters, friends, which would be but a prolongation and for the world, is to be done soon. of the Sabbath of holiness! (6.) Let From the abodes of bliss we shall not those who love the Sabbath rejoice in be sent forth to speak to our kindred the prospect of eternal rest in heaven. of the blessedness of that world, or to In our labour let us look to that world admonish our friends to escape from | where wearisome toil is unknown; the place of despair. The pastor will in our afflictions, let us look to that not come again to warn and invite world where tears never fall; and his people; the parent will not come when our hearts are pained by the again to tell his children of the Sa. violation of the Sabbath all around viour and of heaven; the neighbour us, let us look to that blessed world will not come to admonish his neighwhere such violation will cease for bour. Comp. Luke xvi. 24-29. We ever. It is not far distant. A few shall ALL have ceased from our work steps will bring us there. Of any as God did from his; and never again Christian it may be said that perhaps shall we speak to a living friend to his next Sabbath will be spent in hea- invite him to heaven. ven--near the :hrone of God. 11 Let us labour therefore 12 For the word of God is to enter into that rest, lest any quick, and powerful, and sharpman fall after the same exam-er than any two-edged sword, ple of unbelief. piercing even to the dividing 1 a 2 Pe. 1. 10. 1 or, disobedience. 11. Let us therefore labour. Let us carnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief, and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence, and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it, ¶ Of unbelief. Marg, disobedience. The word unbelief best expresses the sense, as the apostle was showing that this was the principal thing that prevented men from entering into heaven. See Notes ch. iii. 12. said is fitted to detect hypocrisy and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His truth is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power-whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, scarching application of the word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man. Comp. Isa. xlix. 2. The phrase 'the word of God' here may be applied, therefore, to the truth of God however made known to the mind. In some way it will bring out the real feelings, and show what man is. T Is quick. Gr. Cav-living. It is not dead, inert, and powerless. It has a living power, and is energetic and active. It is adapted to produce this effect. ¶ And powerful. Mighty. Its power is seen in awakening the conscience; alarming the fears; lay ing bare the secret feelings of the heart, and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is fitted effect, and if we may judge of its power by the greatness of the revolutions produced, no words can over-estimate the might of the truth which God has re 12. For the word of God. The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light, and that if there is insincerity and self-deception there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase 'the word of God.' Some have supposed that it means the Lord Jesus; others, the whole of the divine revelation; others the gospel; others the particular threatening referred to here. The vealed. ¶ Sharper than any two'word of God' is that which God speaks—whether it be a promise or a threatening; whether it be law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what God had edged sword. Literally, two-mouthed sword - δίστομον. The word mouth was given to the sword because it seemed to devour all before it. It consumed or destroyed as a wild beast does. The comparison of the word |