corporated would be an idea foreign to the discussion. More- over, in ch. iii. 16, the writer has declared that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise.
3. For we which have believed do enter into rest (eicepyoueBa yap eis THY KaTaTravOLY oi TicTeVoaVTes). I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. "EvcepydueOa, categorical; not are entering or are on the way to, but entering into the rest is a fact which characterises us as believers.
As he said (xafas eipnxev). We enter in accordance with the saying which follows.
As | have sworn—if they shall enter. The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God’s declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.
Although the works were finished (kairo. trav épyav yern&vrov). This is an awkward and indirect way of say- ing, “these unbelievers did not enter into God’s rest, although he had provided that rest into which they might have en- tered.” The providing of the rest is implied in the comple- tion of God’s works. The writer assumes the readers’ acquaintance with the narrative of the creation in Genesis.
4. What was implied in the preceding verse is now stated.
Did rest from all his works (xaréravocey—aréd rdvrev Tov épywv avtov). The verb only in Hebrews and Acts xiv. 18. Works, plural, following LXX. The Hebrew has work.
Cu, IV.] THE EPISTLE TO THE HEBREWS. 493
5. In this place (€v rovr@). The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.
6. The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David’s time.
lt remaineth that some must enter therein (azroXeir- eTat Tivas eicedOeiv eis avTyv). *Armodelrerat, “remains over from past times.” The promise has not been appropriated. It must be appropriated in accordance with God’s provision. The rest was not provided for nothing. God’s provision of a rest implies and involves that some enter into it. But the appropriation is yet in the future. It remains that some enter in.
They to whom it was first preached (of mpdrepov evay- yerioGevres). Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on ver. 2. The Israelites under Moses and Joshua are meant.
Because of unbelief (6: ame(Oeav). Rend. for unbelief, disobedience. Comp. ch. iii. 18. ’AzreM@ea disobedience is the active manifestation of amucria unbelief.
7. Again he limiteth a certain day (adAw ria opie fucpav). For limiteth rend. defineth. For the verb see on declared, Rom. i. 4. The meaning is, he gives another oppor- tunity of securing the rest, and calls the period in which the opportunity is offered to-day.
In David. The date of the composition of Ps. xcv is uncer- tain. In LXX (xciv) it is called a Psalm of David. In the words in David the writer may adopt the LXX title, or may mean simply in the Psalms. In the Hebrew the Psalm has
no inscription.
494 WORD STUDIES IN THE NEW TESTAMENT. [Ca. IV,
After so long a time (pera tocotrov ypdévov). The time between Joshua and David. After this long interval he renews the promise in the Psalm.
As it is said («a0ds mpoelpnrar). Rend. as it hath been before said; referring to the citations, ch. iii. 7, 8, 15.