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Selected Verse: Hebrews 4:10 - Douay Rheims

Verse	Translation	Text
Heb 4:10	Douay Rheims	For he that is entered into his rest, the same also hath rested from his works, as God did from his.
	King James	For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

Summary Of Commentaries Associated With The Selected Verse

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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]
For--justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9). he that is entered--whosoever once enters. his rest--God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after. hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS] (Jer 6:16; Mat 11:28-29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN]. from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen 2:3, Gen 2:15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his'; Isa 11:10, 'His rest': 'the joy of the Lord,' Mat 25:21, Mat 25:23) rest (namely, Jesus, our Forerunner, Heb 4:14; Heb 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (Heb 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on Heb 4:4).

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

For--justifying and explaining the word "rest," or "Sabbatism," just used (see on Heb 4:9).

he that is entered--whosoever once enters.

his rest--God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.

hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS] (Jer 6:16; Mat 11:28-29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN].

from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen 2:3, Gen 2:15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his'; Isa 11:10, 'His rest': 'the joy of the Lord,' Mat 25:21, Mat 25:23) rest (namely, Jesus, our Forerunner, Heb 4:14; Heb 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (Heb 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on Heb 4:4).

Notes on the Bible, by Albert Barnes, [1834]
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 what 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 labor. How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then: (1) not to mourn improperly for those who have left us and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil! (2) let us in our toils look forward to the world of rest. Our labors will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us. (3) labor while is is called today. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from "our" work as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbor will not come to admonish his neighbor; compare Luk 16:24-29. We shall all have ceased from our work as God did from his; and never again shall we speak to a living friend to invite him to heaven.

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

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 what 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 labor.

How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then:

(1) not to mourn improperly for those who have left us and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil!

(2) let us in our toils look forward to the world of rest. Our labors will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us.

(3) labor while is is called today. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from "our" work as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbor will not come to admonish his neighbor; compare Luk 16:24-29. We shall all have ceased from our work as God did from his; and never again shall we speak to a living friend to invite him to heaven.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day. For he that is entered into his rest (ὁ γὰρ εἰσελθὼν εἱς τὴν κατάπαυσιν αὐτοῦ) Whoever has once entered. His, God's. The aorist marks the completeness of the appropriation - once and for all. He also hath ceased from his own works (καὶ αὐτος κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ) Omit own. The statement is a general proposition: any one who has entered into God's rest has ceased from his works. As God did from his (ὤσπερ ἀπὸ τῶν ἰδίων ὁ θεός) Rend. as God (did) from his own. Ἰδίων own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mar 2:27; Joh 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Rev 14:13; Rev 21:4; Luk 11:7; Luk 18:5; Gal 6:17.

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

Only in such a Sabbath-rest is found the counterpart of God's rest on the seventh day.

For he that is entered into his rest (ὁ γὰρ εἰσελθὼν εἱς τὴν κατάπαυσιν αὐτοῦ)

Whoever has once entered. His, God's. The aorist marks the completeness of the appropriation - once and for all.

He also hath ceased from his own works (καὶ αὐτος κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ)

Omit own. The statement is a general proposition: any one who has entered into God's rest has ceased from his works.

As God did from his (ὤσπερ ἀπὸ τῶν ἰδίων ὁ θεός)

Rend. as God (did) from his own. Ἰδίων own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mar 2:27; Joh 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Rev 14:13; Rev 21:4; Luk 11:7; Luk 18:5; Gal 6:17.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
For they do not yet so rest. Therefore a fuller rest remains for them.

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

For they do not yet so rest. Therefore a fuller rest remains for them.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory. Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation. Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in Rev 14:13. I understand it as including both. In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase שבת עלאה ושבת התאה shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev 19:30 : Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen.

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

For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory.

Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation.

Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in Rev 14:13. I understand it as including both.

In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase שבת עלאה ושבת התאה shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev 19:30 : Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen.

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