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Selected Verse: Hebrews 4:9 - King James

Verse	Translation	Text
Heb 4:9	King James	There remaineth therefore a rest to the people of God.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
therefore--because God "speaks of another day" (see on Heb 4:8). remaineth--still to be realized hereafter by the "some (who) must enter therein" (Heb 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," Heb 4:3). God's rest was a Sabbatism; so also will ours be. a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in Heb 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this Heb 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (Heb 4:4), as God rested (Rev 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

therefore--because God "speaks of another day" (see on Heb 4:8).

remaineth--still to be realized hereafter by the "some (who) must enter therein" (Heb 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," Heb 4:3). God's rest was a Sabbatism; so also will ours be.

a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in Heb 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this Heb 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (Heb 4:4), as God rested (Rev 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Rev 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."

Notes on the Bible, by Albert Barnes, [1834]
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 what was promised by their unbelief. (3) that God intended that "some" should enter into his rest - since it would not be provided in vain. (4) that long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavor to obtain. (5) that if all that had been meant by the word "rest," and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief. It followed, therefore, that there was something besides that; something that pertained to all the people of God to which the name rest might still be given, and which they were exhorted still to obtain. The word "rest" in this verse - σαββατισμὸς sabbatismos - "Sabbatism," in the margin is rendered "keeping of a Sabbath." It is a different word from σάββατον sabbaton - "the Sabbath;" and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means "a keeping Sabbath" from σαββατίζω sabbatizō - "to keep Sabbath." This word, not used in the New Testament, occurs frequently in the Septuagint; Exo 16:30; Lev 23:32; Lev 26:35; Ch2 36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. 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 σάββατον sabbaton - "Sabbath." 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. Hence, learn: (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 (Heb 4:4, 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 occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and fails into the grave. There the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labors. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the "rest" that remains in heaven, and as the laborer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to heaven 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 imperfection 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 forever. (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 endeavor 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 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 heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be "one long unbroken" sabbath - an eternity of successive Sabbath hours. But what to a sinner could be a more repulsive and gloomy prospect than such an eternal Sabbath? (5) if this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of people for heaven! How is the Sabbath now spent? In idleness; in business; in traveling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, "ennui;" - in revelry and dissipation; in any and every way "except the right way;" in every way except in holy communion with God. What would the race be if once transported to heaven as they are! What a prospect would it be to this multitude to have to spend "an eternity" which would be but a prolongation of the Sabbath of holiness! (6) let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labor let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease forever. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven - near the throne of God.

Notes on the Bible, by Albert Barnes, [1834]

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 what was promised by their unbelief.

(3) that God intended that "some" should enter into his rest - since it would not be provided in vain.

(4) that long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavor to obtain.

(5) that if all that had been meant by the word "rest," and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief.

It followed, therefore, that there was something besides that; something that pertained to all the people of God to which the name rest might still be given, and which they were exhorted still to obtain. The word "rest" in this verse - σαββατισμὸς sabbatismos - "Sabbatism," in the margin is rendered "keeping of a Sabbath." It is a different word from σάββατον sabbaton - "the Sabbath;" and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means "a keeping Sabbath" from σαββατίζω sabbatizō - "to keep Sabbath." This word, not used in the New Testament, occurs frequently in the Septuagint; Exo 16:30; Lev 23:32; Lev 26:35; Ch2 36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. 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 σάββατον sabbaton - "Sabbath." 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. Hence, learn:

(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 (Heb 4:4, 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 occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and fails into the grave. There the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labors. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the "rest" that remains in heaven, and as the laborer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to heaven 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 imperfection 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 forever.

(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 endeavor 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 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 heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be "one long unbroken" sabbath - an eternity of successive Sabbath hours. But what to a sinner could be a more repulsive and gloomy prospect than such an eternal Sabbath?

(5) if this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of people for heaven! How is the Sabbath now spent? In idleness; in business; in traveling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, "ennui;" - in revelry and dissipation; in any and every way "except the right way;" in every way except in holy communion with God. What would the race be if once transported to heaven as they are! What a prospect would it be to this multitude to have to spend "an eternity" which would be but a prolongation of the Sabbath of holiness!

(6) let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labor let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease forever. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven - near the throne of God.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
rest Or, keeping of a sabbath.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

rest

Or, keeping of a sabbath.

Vincent's Word Studies, by Marvin R. Vincent [1886]
There remaineth therefore a rest (ἄρα ἀπολείπεται σαββατισμὸς) Remaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated: but it still remaineth. This statement is justified by the new word for "rest" which enters at this point, σαββατισμὸς instead of κατάπαυσις, N.T.o , olxx, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest - the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass. For the people of God (τῷ λαῷ τοῦ θεοῦ) For the phrase see Rom 9:25; Rom 11:1; Pe1 2:10. and comp. Israel of God, Gal 6:16. The true Israel, who inherit the promise by faith in Christ.

Vincent's Word Studies, by Marvin R. Vincent [1886]

There remaineth therefore a rest (ἄρα ἀπολείπεται σαββατισμὸς)

Remaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated: but it still remaineth. This statement is justified by the new word for "rest" which enters at this point, σαββατισμὸς instead of κατάπαυσις, N.T.o , olxx, oClass., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest - the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass.

For the people of God (τῷ λαῷ τοῦ θεοῦ)

For the phrase see Rom 9:25; Rom 11:1; Pe1 2:10. and comp. Israel of God, Gal 6:16. The true Israel, who inherit the promise by faith in Christ.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Therefore - Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Therefore - Since he still speaks of another day, there must remain a farther, even an eternal, rest for the people of God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
There, remaineth therefore a rest to the people of God - It was not, 1. The rest of the Sabbath; it was not, 2. The rest in the promised land, for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers. There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

There, remaineth therefore a rest to the people of God - It was not,

1. The rest of the Sabbath; it was not,

2. The rest in the promised land,

for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers.

There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.

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