Hebrews 4:8
Verse
Context
The Sabbath Rest
7God again designated a certain day as “Today,” when a long time later He spoke through David as was just stated: “Today, if you hear His voice, do not harden your hearts.”8For if Joshua had given them rest, God would not have spoken later about another day.9There remains, then, a Sabbath rest for the people of God.
Sermons
Leonard RavenhillLeonard Ravenhill
A.W. Pink
T. Austin-Sparks
David Servant
E. Dennett
Edward DennetSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υἱος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושע בן נון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ὁ του Ναυη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale's Testament, 1535; in Tindal's 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression. The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,
Jamieson-Fausset-Brown Bible Commentary
Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Act 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
John Gill Bible Commentary
For if Jesus had given them rest,.... That is, Joshua; for Hosheah, Joshua, and Jesus, are one and the same name; or Jesus himself, as two of Stephens's copies read; and so Joshua is called Jesus by the Septuagint interpreters on Exo 17:10 and other places where he is mentioned; and also, by Josephus (h), and Philo (i) the Jew. The Syriac version, lest any should mistake this for Jesus Christ, adds, "the son of Nun": who is certainly the person designed, as the apostle's reasoning shows; who was an eminent type of Jesus Christ: there is an agreement in their names, both signify a saviour, Joshua was a temporal saviour, Christ a spiritual one; and in their office they were both servants; and in their qualifications for their office, such as wisdom, courage, faithfulness, and integrity. Joshua was a type of Christ in many actions of his life; in the miracles he wrought, or were wrought for him; in the battles he fought, and the victories he obtained; in saving Rahab and her family; in receiving the Gibeonites, who came submissively to him; and in leading the children of Israel into Canaan's land, which he divided to them by lot: but though he brought them into a land of rest, into the typical rest, where they had rest for a while from their temporal enemies, yet he did not give them the true spiritual rest: had he, then would he not afterward have spoken of another day; that is, God, in David's time, and by him, would not have so long after appointed another day of rest; meaning, not any particular day of the week, but the whole Gospel dispensation, in the times of the Messiah; wherefore the apostle concludes as follows. (h) Antiqu. Jud. l. 4. c. 7. sect. 2. c. 8. sect. 46, 47, 48. & l. 5. c. 1. sect. 1. & passim. (i) De Charitate, p. 698, 699, 700.
Tyndale Open Study Notes
4:8 Joshua is the same name as Jesus (Greek Iēsous, Hebrew Yehoshua‘). It is normally translated Joshua in the Old Testament and Jesus in the New Testament (see also study note on Exod 17:9). The author is making a word play on Jesus’ and Joshua’s shared name. Joshua did lead God’s people into the Promised Land (Josh 3–4), but God had more in mind when he promised his people rest. God’s ultimate rest is provided by Jesus (Heb 3:13-14; 4:3, 9-11, 14-16).
Hebrews 4:8
The Sabbath Rest
7God again designated a certain day as “Today,” when a long time later He spoke through David as was just stated: “Today, if you hear His voice, do not harden your hearts.”8For if Joshua had given them rest, God would not have spoken later about another day.9There remains, then, a Sabbath rest for the people of God.
- Scripture
- Sermons
- Commentary
Challenges in Hebrews 11
By Leonard Ravenhill2.2K1:27:50Christian LifeHEB 2:3HEB 4:1HEB 4:3HEB 4:8In this sermon, the speaker discusses the concept of rest and entering into God's rest. He emphasizes the importance of living a spiritually tall life and not coming short of the promise of entering into God's rest. The speaker also highlights the significance of being raised in a holy atmosphere and having a foundation of righteousness. He uses the example of the children of Israel coming out of Egypt and facing battles in the promised land to illustrate the need for obedience and fighting for victory in the spiritual life.
Types in Hebrews 11
By Leonard Ravenhill1.5K1:28:00FaithHEB 2:3HEB 4:1HEB 4:3HEB 4:8In this sermon, the preacher emphasizes the power and significance of the gospel. He describes it as a dynamic and revolutionary message that should captivate the attention of its listeners. The preacher also highlights the importance of being raised in a holy atmosphere and having a foundation of righteousness. He shares a story of a young boy who willingly sacrificed himself for the sake of others. The sermon concludes with a discussion on the concept of rest and the promise of entering into God's rest through belief in Jesus.
The Fourth Commandment
By A.W. Pink0Sabbath ObservanceWork and WorshipGEN 2:15EXO 20:8NEH 13:17PSA 118:24ISA 58:13MRK 2:27JHN 20:1JHN 20:19HEB 4:8A.W. Pink emphasizes the significance of the Fourth Commandment, which calls for the observance of the Sabbath as a day of rest and worship. He explains that this commandment is not merely a restriction but a divine provision for humanity's good, allowing for a balance between work and worship. Pink highlights that both work and rest are essential, with six days designated for labor and one for holy observance, reflecting God's own example in creation. He asserts that the Sabbath is perpetual and applicable to all people, not just the Jews, and should be honored with family worship and acts of mercy. Ultimately, Pink encourages believers to prepare for the Sabbath and engage in holy activities that draw them closer to God.
The People of God and Their Inheritance
By T. Austin-Sparks0InheritanceThe Role of the Holy SpiritJOS 1:6JHN 16:32GAL 5:17EPH 6:10HEB 4:8T. Austin-Sparks emphasizes the significance of the people of God entering their inheritance as depicted in the book of Joshua, drawing parallels to the New Testament. He highlights the role of the Holy Spirit in guiding believers into their spiritual inheritance, which is often met with conflict and opposition. Joshua's leadership symbolizes the energy of the Spirit, urging believers to remain steadfast and courageous in their pursuit of God's promises. The sermon calls for a fresh, youthful spirit among Christians, encouraging them to abide in God's presence and adhere to His Word. Ultimately, the message is a reminder that the Holy Spirit empowers believers to overcome challenges and claim their inheritance in Christ.
Day 222, Hebrews 4
By David Servant0HEB 4:8David Servant preaches on the importance of entering God's rest as highlighted in Hebrews, emphasizing the need to not harden our hearts like the Israelites in the wilderness who failed to enter God's rest due to unbelief. The promise of entering God's rest extends beyond the physical rest in Canaan to a spiritual rest that believers can experience by faith. The author of Hebrews connects God's rest to the concept of resting from our works, indicating that righteousness and eternal life are not earned through rituals but through faith in Christ. Believers are urged to be diligent in obedience to avoid falling into disobedience and to hold fast to their confession of faith in Christ.
Mingled Glories
By E. Dennett0MAT 1:21JHN 3:16ACT 4:12PHP 2:6HEB 4:8E. Dennett preaches on the divine and human glories of Jesus, emphasizing how His name reveals both His deity and humanity, as the Savior sent by Jehovah to save His people from their sins. The significance of the name Jesus, derived from Joshua or Jehoshua, highlights the essence of His mission as the one who brings salvation. This miraculous event of God becoming man to save humanity is a profound reflection of God's heart and purpose in sending His Son.
Mingled Glories
By Edward Dennet0MAT 1:21HEB 4:8Edward Dennet delves into the divine and human glories of Jesus, emphasizing how His name perfectly reflects His dual nature as both God and man. By exploring the meaning of the name Jesus, derived from Joshua or Jehoshua, which signifies 'Jehovah is Salvation,' Dennet highlights the profound significance of Jesus being Jehovah the Saviour who came to save His people from their sins.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υἱος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושע בן נון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ὁ του Ναυη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale's Testament, 1535; in Tindal's 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression. The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,
Jamieson-Fausset-Brown Bible Commentary
Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Act 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
John Gill Bible Commentary
For if Jesus had given them rest,.... That is, Joshua; for Hosheah, Joshua, and Jesus, are one and the same name; or Jesus himself, as two of Stephens's copies read; and so Joshua is called Jesus by the Septuagint interpreters on Exo 17:10 and other places where he is mentioned; and also, by Josephus (h), and Philo (i) the Jew. The Syriac version, lest any should mistake this for Jesus Christ, adds, "the son of Nun": who is certainly the person designed, as the apostle's reasoning shows; who was an eminent type of Jesus Christ: there is an agreement in their names, both signify a saviour, Joshua was a temporal saviour, Christ a spiritual one; and in their office they were both servants; and in their qualifications for their office, such as wisdom, courage, faithfulness, and integrity. Joshua was a type of Christ in many actions of his life; in the miracles he wrought, or were wrought for him; in the battles he fought, and the victories he obtained; in saving Rahab and her family; in receiving the Gibeonites, who came submissively to him; and in leading the children of Israel into Canaan's land, which he divided to them by lot: but though he brought them into a land of rest, into the typical rest, where they had rest for a while from their temporal enemies, yet he did not give them the true spiritual rest: had he, then would he not afterward have spoken of another day; that is, God, in David's time, and by him, would not have so long after appointed another day of rest; meaning, not any particular day of the week, but the whole Gospel dispensation, in the times of the Messiah; wherefore the apostle concludes as follows. (h) Antiqu. Jud. l. 4. c. 7. sect. 2. c. 8. sect. 46, 47, 48. & l. 5. c. 1. sect. 1. & passim. (i) De Charitate, p. 698, 699, 700.
Tyndale Open Study Notes
4:8 Joshua is the same name as Jesus (Greek Iēsous, Hebrew Yehoshua‘). It is normally translated Joshua in the Old Testament and Jesus in the New Testament (see also study note on Exod 17:9). The author is making a word play on Jesus’ and Joshua’s shared name. Joshua did lead God’s people into the Promised Land (Josh 3–4), but God had more in mind when he promised his people rest. God’s ultimate rest is provided by Jesus (Heb 3:13-14; 4:3, 9-11, 14-16).