Eipnxs, “he spake,” or “said.” Who or what this re- fers unto hath been showed already.
Ilov, “ somewhere,” “in a certain place.” As he allegeth not his author expressly, no more doth he the particular place where the words are recorded. He only refers the Hebrews to the Scripture, which was the common acknowledged principle of truth between them, which he and they would acquiesce in, and wherein they were expert. Especially were they so in the books of Moses; and particularly in the history of the creation of the world, whence these words are taken. For this was their glory, that from thence they were in the clear light of the original of the universe, which was hidden in darkness from all the world be- sides.
Isp? ris £Cdduns. This is the subject concerning which the ensuing testimony is produced. Generally the words are ren- dered, “de die septima,” or “de septima;’—“ of the seventh day.” Only the Syriac, as was observed, renders it “of the Sabbath day;” and this not unduly, as expressing the in- tention of the place. For é€ééun, “ the seventh,” may be used either naturally and absolutely for the seventh day, 7 juépau 4 eCddun, as it is expressed in the words following, “the seventh day,” that is from the beginning of the creation, wherein the first complete re- turning course of time was finished, after which a return is made to the first day again; or, it may be used reywatis, “artificially,” as a notation of a certain day peculiarly so called; or as the name of one day, as most nations have given names to the weekly course of days, For at that time 7 £€d0u, “the seventh,” was the name whereby the Hellenists called the Sabbath day. So it is always termed by Philo, as others have observed; which also gives evidence unto the writing of this epistle originally in the Greek tongue. So in the gos- pel, wia calCdray, “one,” or “the first of the week,” is the notation of the Lord’s day; and it is the Sabbath which the apostle is speak- ing of. And this respects both the rest of God, and the rest ap- pointed for us thereon. For the proof hereof is that which he now and in these words designs. He proves that, under the law of creation, God did rest when he had finished his work, made way for his crea- tures to enter into his rest, and gave them a day asa pledge thereof.
Oirw, “on this wise,’ or “to this purpose;” so it Z may be rendered, either as precisely denoting the words i: reported, or as respecting the substance and design of them, “ thus,” or “to this purpose.”
Secondly, The testimony itself ensues: “And God rested the
Elpnxs.
Tlov.
Tiep) ris $630-
284 AN EXPOSITION OF THE [ CHAP. Iv.
seventh day from all his works.” The words, as was observed, are taken from Gen. ii. 2. But the apostle intends not only to use the words by him cited, but in them he directs us to the whole passage whereof they are a part. For it would not answer his purpose to show merely that God rested from his works, which these words affirm; but his aim~is to manifest, as hath been now often observed, that thereon there was a rest provided for us to enter into, and a day of rest appointed as a pledge thereof. And this is fully expressed in the place directed unto; for God upon his own rest “ blessed the seventh day, and sanctified it.” We shall open the words as far as is needful, and then consider what is confirmed by them. Kariravoey 6 @zé¢, “God rested.” The apostle adds 6 @zés, “God,” from the beginning of the verse, 22} DION, “and God finished ;” for afterwards it is only, “ he rested,’ — naw, “ et requievit.” A cessation from work, and not a refresh- ment upon weariness, is intended. God is not weary: he was no more so in the works of creation than he is in the works of provi- dence. Isa. xl. 20, “The Creator of the ends of the earth fainteth not, neither is weary.” He laboureth not in working; and therefore nothing is intended in this word but a cessation from operation. And this fully satisfies the sense of the word. But yet, Exod. xx. 11, it is said, 271; which signifies such a rest or resting as brings refresh- ment with it unto one that is weary. There may, therefore, an an- thropopathy be allowed in the word, and rest here be spoken of God with allusion unto what we find in ourselves as to our refresh- ment after labour. This is thus expressed for our instruction and example; though in God nothing be intended but the cessation from exerting his creating power to the production of more creatures, with his satisfaction in what he had already done. And in this word, naw, lies the foundation of the “Sabbath,” both name and thing. For as the name M3, is from this 04”, here first used, so herein also lie both the occasion and foundation of the thing itself. So in the command, “Remember the Sabbath day, to sanctify it: six days shalt thou labour and do all thy work;” the reason of the command en- sues, Pow nin? nav ‘y"awi] DO} —“ for the seventh day is the sabbath to the Lorp thy God:” that is, “his rest” was on that day, on the account whereof he commands us to keep a day of rest. Hence our apostle in this place expresseth our rest, or day of rest under the gospel, by oa€Carsouds, “a sabbatism;” of which afterwards, any Ye God rested ev rH huepy eCddun, “ on that seventh day,” : Baan mre _ spawn DVD, The translation of the LXX. hath a ; notable corruption in it about the beginning of this verse in Genesis; for whereas it is said that God finished his work “on the seventh day,” it saith that God did so ey +} quépy rH Exrn, “on the sixth day:” and the mistake is ancient, and general in all