3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

3. Ingredimur enim in ejus requiem postquam credidimus: sicut dixit, Itaque juravi in ira mea, si introibunt in requiem meam; tametsi operibus a creatione mundi perfectis.

4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

4. Dixit enim alicubi sic de die septimo, Et requievit Deus septimo die ab omnibus operibus suis:

5. And in this place again, If they shall enter into my rest.

5. Et in hoc rursum, Si introibunt in requiem meam.

6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

6. Quando igitur reliquum fit ut quidam ingrediantur in ipsam, et quibus prius evangelizatum fuit, non intrarunt propter incredulitatem:

7. Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

7. Rursum quendam praeficit diem hodiernuum in David dicens post tantum temporis (quemadmodum dictum est) Hodie si vocem ejus audieritis, ne obduretis corda vestra:

8. For if Jesus had given them rest, then would he not afterward have spoken of another day.

8. Nam si Iesus requiem illis praestitisset, non de alia loqueretur post illos dies.

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

9. Ergo relinquitur sabbathismus populo Dei.

10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

10. Nam qui ingreditur in requiem ejus, requievit et ipse ab operibus propriis quemadmodum a suis Deus.

He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in its literal sense; but he now amplifies and decorates it; and thus he rather alludes to than explains the words of David. This sort of decoration Paul employed in Romans 10:6, in referring to these words of Moses, "Say not, who shall ascend into heaven!" etc. Nor is it indeed anything unsuitable, in accommodating Scripture to a subject in hand, to illustrate by figurative terms what is more simply delivered. However, the sum of the whole is this, that what God threatens in the Psalm as to the loss of his rest, applies also to us, inasmuch as he invites us also at this day to a rest.

The chief difficulty of this passage arises from this, that it is perverted by many. The Apostle had no other thing in view by declaring that there is a rest for us, than to rouse us to desire it, and also to make us to fear, lest we should be shut out of it through unbelief He however teaches us at the same time, that the rest into which an entrance is now open to us, is far more valuable than that in the land of Canaan. But let us now come to particulars.

3. For we which have believed do enter into rest, or, for we enter into the rest after we have believed, etc. It is an argument from what is contrary. Unbelief alone shuts us out; then faith alone opens an entrance. We must indeed bear in mind what he has already stated, that God being angry with the unbelieving, had sworn that they should not partake of that blessing. Then they enter in where unbelief does not hinder, provided only that God invites them. But by speaking in the first person he allures them with greater sweetness, separating them from aliens.

Although the works, etc. To define what our rest is, he reminds us of what Moses relates, that God having finished the creation of the world, immediately rested from his works and he finally concludes, that the true rest of the faithful, which is to continue forever, will be when they shall rest as God did. [69] And doubtless as the highest happiness of man is to be united to his God, so ought to be his ultimate end to which he ought to refer all his thoughts and actions. This he proves, because God who is said to have rested, declared a long time after that he would not give his rest to the unbelieving; he would have so declared to no purpose, had he not intended that the faithful should rest after his own example. Hence he says, It remaineth that some must enter in: for if not to enter in is the punishment of unbelief, then an entrance, as it has been said, is open to believers.

7. But there is some more difficulty in what he immediately subjoins, that there is another today appointed for us in the Psalm, because the former people had been excluded; but the words of David (as it may be said) seem to express no such thing, and mean only this, that God punished the unbelief of the people by refusing to them the possession of the land. To this I answer, that the inference is correct, that to us is offered what was denied to them; for the Holy Spirit reminds and warns us, that we may not do the same thing so as to incur the same punishment. For how does the matter stand? Were nothing at this day promised, how could this warning be suitable, "Take heed lest the same thing happen to you as to the fathers." Rightly then does the Apostle say, that as the fathers' unbelief deprived them of the promised possession, the promise is renewed to their children, so that they may possess what had been neglected by their fathers.

8. For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan, into which Joshua conducted the people; but he denies this to be the final rest to which the faithful aspire, and which we have also in common with the faithful of that age; for it is certain that they looked higher than to that land; nay, the land of Canaan was not otherwise so much valued except for this reason, because it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes, but on the contrary to meditate on what was spiritual as by it suggested. They to whom David addressed the Psalm were in possession of that land, but they were reminded of the duty of seeking a better rest.

We then see how the land of Canaan was a rest; it was indeed but evanescent, beyond which it was the duty of the faithful to advance. In this sense the Apostle denies that that rest was given by Joshua; for the people under his guidance entered the promised land for this end, that they might with greater alacrity advance forward towards heaven.

And we may hence easily learn the difference between us and them; for though the same end is designed for both, yet they had, as added to them, external types to guide them; not so have we, nor have we indeed any need of them, for the naked truth itself is set before our eyes. Though our salvation is as yet in hope, yet as to the truth, it leads directly to heaven; nor does Christ extend his hand to us, that he may conduct us by the circuitous course of types and figures, but that he may withdraw us from the world and raise us up to heaven. Now that the Apostle separates the shadow from the substance, he did so for this reason, -- because he had to do with the Jews, who were too much attached to external things.

He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us.

10. For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar.

Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? For here we must always begin, when we speak of a godly and holy life, that man being in a manner dead to himself, should allow God to live in him, that he should abstain from his own works, so as to give place to God to work. We must indeed confess, that then only is our life rightly formed when it becomes subject to God. But through inbred corruption this is never the case, until we rest from our own works; nay, such is the opposition between God's government and our corrupt affections, that he cannot work in us until we rest. But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. [70] Thus believers enter it but on this condition, -- that by running they may continually go forward.

But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is the end of the Law.

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Footnotes:

[69] The general drift of the passage is evident, yet the construction has been found difficult. Without repeating the various solutions which have been offered, I shall give what appears to me the easiest construction, -- 3. We indeed are entering into the rest who believe: as he hath said, "So that I sware in my wrath, They shall by no means enter into my rest," when yet the works were finished since the foundation of 4. the world; (for he hath said thus in a certain place of the seventh day, "And God rested on the seventh day from all his works," 5. and again in this place, "They shall by no means enter into my 6. rest;") it then remains therefore that some do enter in because of unbelief. The particle epei has created the difficulty, which I render in the sense of epeita, then consequently the argument is simply this: Inasmuch as God had sworn that the unbelieving should not enter into his rest long after the rest of the sabbath was appointed; it follows as a necessary consequence that some do enter into it, though the unbelieving did not enter. The argument turns on the word "rest;" It was to show that it was not the rest of the Sabbath. The argument in the next verses turns on the word "today," in order to show that it was not the rest of Canaan. The fourth and fifth verses are only explanatory of the concluding sentence of the preceding, and therefore ought to be regarded as parenthetic. -- Ed.

[70] Many, like Calvin, have made remarks of this kind, but they are out of place here; for the rest here mentioned is clearly the rest in heaven. -- Ed.