the Week of Proper 22 / Ordinary 27
Click here to learn more!
Read the Bible
King James Version
Hebrews 4:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- DailyParallel Translations
So there remains a Sabbath rest for the people of God.
So there remains a Sabbath rest for the people of God.
There's another rest coming. A much better one for those who ride for God!
So that there is still a Sabbath-keeping for the people of God.
There remains then a sabbatism to the people of God.
There remains therefore a Sabbath rest for the people of God.
There remaineth therefore a rest for the people of God.
It follows that there still remains a sabbath rest for the people of God.
There remaineth therefore a rest to the people of God.
So, then, there remains a sabbath rest to the people of God.
Therfore remayneth there yet a rest vnto the people of God.
which shows that the people of God have a sabbath still to come.
So there remains a [full and complete] Sabbath rest for the people of God.
There remaineth therefore a sabbath rest for the people of God.
So then, there remains a sabbath rest for the people of God;
There remayneth therfore yet a rest to ye people of God.
There remains therefore a Sabbath rest for the people of God.
There remaineth therefore a rest to the people of God.
there doth remain, then, a sabbatic rest to the people of God,
This shows that the rest for God's people is still coming.
Consequently a Sabbath rest remains for the people of God.
There remains, then, a Sabbath rest for the people of God.
But God has promised us a Sabbath when we will rest, even though it has not yet come.
So there remains a Shabbat-keeping for God's people.
So then, there remains a Sabbath rest for the people of God,
There remaineth therefore a rest to the people of God.
It is therefore the duty of the people of God to keep the Sabbath.
Therefore, a Sabbath rest remains for God's people.
There remains therefore a Shabbat rest for the people of God.
There remains, therefore, a Sabbath rest for the people of God.
---Therefore, yet to enjoy a shabathism [fn] is confirmed to the people of Aloha.
Therefore it is established, that the people of God are to have a sabbath.
There remains therefore a rest for the people of God.
So there is a special rest still waiting for the people of God.
And so God's people have a complete rest waiting for them.
There remaineth therefore a sabbath rest for the people of God.
So then, a sabbath rest still remains for the people of God;
Hence there is, left over, a Sabbath-keeping, for the people of God.
There remaineth therefore a day of rest for the people of God.
Consequently a sabbath rest remains for the people of God.
There remayneth therfore yet a rest to the people of God.
This shows that the seventh-day rest for God's people is still to come.
Consequently, there remains a Sabbath rest for the people of God.
As it is, however, there still remains for God's people a rest like God's resting on the seventh day.
Therfor the sabat is left to the puple of God.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
remaineth: Hebrews 4:1, Hebrews 4:3, Hebrews 3:11, Isaiah 11:10, Isaiah 57:2, Isaiah 60:19, Isaiah 60:20, Revelation 7:14-17, Revelation 21:4
rest: or, keeping of a sabbath
people: Hebrews 11:25, Psalms 47:9, Matthew 1:21, Titus 2:14, 1 Peter 2:10
Reciprocal: Exodus 16:30 - General Exodus 31:15 - the sabbath Exodus 33:14 - rest Deuteronomy 12:9 - General Joshua 11:23 - And the land Joshua 19:51 - These are Joshua 21:44 - General Job 3:17 - at rest Psalms 92:1 - for Psalms 94:13 - mayest Isaiah 32:18 - General Jeremiah 31:2 - when Ezekiel 46:1 - on the sabbath Acts 9:31 - the churches 2 Thessalonians 1:7 - who Hebrews 4:6 - it remaineth Hebrews 13:14 - General Revelation 14:13 - Yea
Cross-References
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:
And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
And Cain said unto the Lord , My punishment is greater than I can bear.
Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no.
When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
Gill's Notes on the Bible
Ver. 9 There remaineth therefore a rest for the people of God.] Not all mankind; nor the people of the Jews only; rather the people of God, both Jews and Gentiles, under the New Testament; the people whom God has loved with a special love, has chose in Christ, and given to him, with whom he has made a covenant in him, and whom Christ saves from their sins, and calls by his grace; and the rest which remains for them is not a new sabbath day, but a sabbatism: and this does not so mush design eternal rest in heaven; though the Jews often call that a sabbath; the 92nd psalm they say is a psalm for the time to come, שכלו שבת, "which is all sabbath", and the rest of eternal life k: but rather this intends the spiritual rest believers have in Christ under the Gospel dispensation, which they now enter into, and of which the apostle had been treating; and as for the word "remaineth", this does not denote the futurity of it, but the apostle's inference or consequence from what he had said; and the sense is, it remains therefore, and is a certain fact, a clear consequence from what has been observed, that there is another rest distinct from God's rest on the seventh day, and from the rest in the land of Canaan; which were both typical ones of the present rest the saints now enjoy: so the Jews call the world to come the times of the Messiah, שבת הגדול, "the great sabbath" l.
k Misn. Tamid, c. 7. sect. 4. T. Bab. Sanhedrin, fol. 97. 1, Shirhashirim Rabba, fol. 16. 3. Massecheth Sopherim, c. 18. sect. 1. Tzeror Hammor, fol. 3. 1. l Zohar in Gen. fol. 31. 4. Shaare Orn, fol. 17. 1. Caphtor, fol. 64. 1.
Barnes' Notes on the Bible
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:
- 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; Exodus 16:30; Leviticus 23:32; Leviticus 26:35; 2 Chronicles 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 (Hebrews 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.
Clarke's Notes on the Bible
Verse Hebrews 4:9. 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. the first signifying a cessation from labour, so that the weary body is rested and refreshed; the second meaning, not only a rest from labour, 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.
