In this third verse three things are laid down:—First, An asser- tion comprising the whole intendment of the apostle, in these words, “For we which have believed do enter into rest.” Secondly, A proof of that assertion from the words of the psalmist, “ As he said, As I have sworn in my wrath, if they shall enter into my rest.” Thirdly, An elliptical entrance into a full confirmation of his asser- tion, and the due application of his proof produced unto what he had designed it: “ Although the works were finished from the foun- dation of the world.”
Ver. 3. —Eiotpyiusda yap cig rhv xardravow of riorevouvres, xabdg eZpnxey" ‘Os Doon éy TH 6py7n fuou* E/ eioeAevoovras eis Thy xardmavaly (our xairor rev epywy ard xaracorys xeowou ett a
VER. 3.] EPISTLE TO THE HEBREWS. 255
The words need little explication. Eisepyepede yep. One old manuscript reads sioepxaeeba ody, of which afterwards. Vulg. Lat., Ar., “ingrediemur;” Rhemists, “ shall enter;” Eras., Beza, Syr., “ ingredimur,” “ introimus,’—* do enter.” The word is in the present tense; and though in that form it may sometimes be ren- dered by the future, yet here is no necessity why it should so be. “Do enter.”
Of wioredourres. Vulg. Lat., “qui credidimus;” Arias, “ credentes;” Syr., “ qui credimus ;’—“ who do believe,” who have believed.”
Of the following words, see chap. iii. 11, 18.
Kero, “et quidem,” “and truly;” Beza, “ quamvis,” “although;” Eras., “ quanquam;” so the Syriac.
Axe xaraconris xcoov. Ar., “a fundatione mundi,” “from the foundation of the world;” Syr., “from the beginning of the world ;” Beza, “a jacto mundi fundamento,” properly; which we can no way render but by “ from the founda- tion of the world.”
Tevydevray, “ genitis,”* ‘factis,” “perfectis,’—* made,” “finished,” “ perfected.” *
Ver. 3.—For we do enter into rest who have believed; 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.
The assertion laid down in the entrance of the verse is FIRST to be considered; and therein,—
First, The causal connection, yép, “ for.” Now this, as we have showed, doth not refer precisely to any particular pass- age foregoing. Only it makes way to the further im- provement of the whole design of the apostle; which use of that par- ticle we have before observed: ‘The promise, threatening, example, duty, treated of, belong unto us; and this appears from hence, that we are entered into rest who have believed.’
Secondly, The subject of the proposition, or persons spoken of, are of siorsiouvres, “ who have believed.” The persons included in the verb <iccpxéud«, regulating also this par- ticiple, are transferred over unto it in the translation, “we who have believed.” Believing in general is only mentioned; the object of it, or what we believe, is implied, and it is to be taken from the subject-matter treated of. Now this is the gospel, or Christ in the gospel. This is that which he proposeth unto them, and which he encourageth them in from hisown example. With respect here- unto men in the New Testament are everywhere termed sicrevovrec, wioror, Or arioro, “believers,” or “ unbelievers:” ‘We who have believed in Jesus Christ through the preaching of the gospel.’
Eleepyiueda, We observed before that one old manu- script reads Elsepywuela otv, “ Let us therefore enter;”
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1 Exposirion.—Ebrard takes a peculiar view of the last clause of this verse: “Tt is self-evident that the works here are antithetically opposed to faith. It is surprising how all critics should have supposed that the works of God are here meant, and especially his works of creation.” —Eb.
256 AN EXPOSITION OF THE [CHAP. Iv.
making it answer unto ®eo€ydduev otv, verse 1, “ Let us fear, there- fore;” and Srovddéowpuey obv, verse 11, “Let us therefore labour.” But the sense in this place will not admit of this reading, because of the addition of of xisrevoavres, “ who have believed.” The Vulgar Latin renders it “ingrediemur,” in the future tense; which sense is allowed by most expositors. But that which induced them to embrace it was a mistake of the rest here intended. The word expresseth a present act, as a fruit, effect, or consequent of believing. That it is which in a spiritual way answers unto the Israelites entering into the land of Canaan under the conduct of Joshua. Wherefore this entering, this going in, is an allusion taken both in general from the entrance that a man makes into his land or house to take possession of it, and in particular, unto the entrance of the Israelites which were not re- bellious or disobedient into the land of Canaan.
as _ Eis rav xardmavow, “into that rest,” the promised rest. Broad *er What the rest here intended is hath been declared on
the first verse of this chapter; but because the right stating hereof is the basis on which the whole ensuing exposition of the apostle’s discourse is founded, and the hinge on which it turns, I shall further confirm the interpretation of it before laid down, principally with such reasons as the present text doth suggest. This rest, then, we say, firstly and principally, is that spiritual rest of God, which believers obtain an entrance into by Jesus Christ, in the faith and worship of the gospel, and is not to be restrained unto their eternal rest in heaven. Supposing, then, what hath been argued on the first verse, I add,—