Hebrews Chapter 4:3, 6, 9-11

The pertinent passages for discussion in the epistle to the Hebrews that particularly have to do with our ceasing from our own works and entering into our Sabbath-rest in Christ, are presented below with a literal translation of Hebrews 4:3, 6, 9-11:

Verse 3 says: "For those having believed (aorist active participle) enter now (present middle indicative) into the rest (a cessation of work, Gk. katapausin)…" 

Verse 6 says: "Therefore, since it remains now (present passive indicative) for some to enter (aorist active infinitive) into it…" 

Verse 9 says: "So then, there remains now (present passive indicative) a Sabbath-rest (Gk. sabbatismos) for the people of God." 

Verse 10 says: "For the one having entered (aorist active participle) into His rest (a cessation of work, Gk. katapausin), he also has rested (Gk. katapausin; aorist active indicative) from his works, as God did from His…" 

And, finally, verses 11 concludes: "Therefore we should be diligent (aorist active subjunctive) to enter (aorist active infinitive) into that rest (a cessation of work, Gk. katapausin), so that no one should fall by the same example of disobedience."

As anyone can plainly see, there is nothing in these verses, in the Greek, that indicates a future event or action. In such a case as this, it is normally left up to the context and ones own analysis of what they think the verses are saying. But as the case may be, in the Greek, there are in fact indicators for us of something that is presently and continually going on right now here on earth, which some commentators seem to skirt around, due to their own a priori theological biases of what they "think" these verses are saying to them. But all of these present tense verbs, as noted above in a literal understanding of the Greek, really do tell the story.

For example, Greek expositor A. T. Robertson says of the word "enter" (or, "we enter") in verse 3, that it is “an emphatic futuristic present middle indicative.”[1]  The words “emphatic futuristic” are Robertson's own slant or interpretation on this, and not what the Greek is actually saying to us. The Greek simply states, as Robertson also shows, that it is a "present middle indicative," which indicates something that is "presently" or "currently" going on and not something that is to occur in the future. F.F. Bruce is guilty of the same mistake as that of Robertson's, when he complains in his commentary on Hebrews of translations that “suggest that the entrance [into this rest] is here and now, whereas it lies ahead as something to be attained."[2]  And he again goes on to say that, "The present tense is used [here] in a generalizing sense.” (ibid.). So, I guess “the present tense” here, according to these men, gives us no sense or clue at all as to what is actually going on here. According to these men, it is to be understood in “a generalizing sense” (whatever that means) or even as a “futuristic present.” And although futuristic presents are sometimes allowable as a translation, such as in Jhn. 4:25 which says, “Messiah is coming,” it is highly unlikely that this is what is to be understood in the context of Hebrews chapter four. Like I said, it is only for "a priori" reasons that someone would put a futuristic bent on these verses. But as we will soon see below, there are a highly recognized amount of bible expositors who see this exactly for what it says: which is an ongoing present reality of a spiritual rest that is to be found in the person and work of Jesus Christ for all those who in this life, at some point and time in their life, believe and enter into this rest.

Clearly, as seems evident to me, Robertson's and Bruce’s own private interpretations and bent on these texts have skewed the meaning of how this “present tense” is to be understood here. This is not uncommon for Greek expositors to make these kind of mistakes. And this is precisely the reason why we have so many different translations. Scholars are constantly debating over what is precisely to be understood as the literal translation of either the Hebrew or Greek texts. And most of the commentators that I have read that think that this is a future heavenly rest, give no explanation as to why they think this should be the case, other than this is just how they personally understand it. They just state it as a matter-of-fact, leaving the naïve reader to think that they must know something that the rest of us don’t.

Others though, who actually see this as a "present" reality, and who refuse to see the Sabbath-rest (or, Sabbath-keeping) in verse 9 as our spiritual rest in Christ, claim that this word is only to be understood of the literal seventh-day Sabbath (with the noun form sabbatizmos being used here in place of the verb form sabbatizo used of the seventh-day Sabbath in Ex. 16:30 in the LXX); otherwise, they are placed in the precarious position of understanding this OT ceremony of the seventh-day Sabbath as being used figuratively here, rather than literally. They just can't accept the fact that it too is a shadow that has long since passed away, and with Christ now being understood as our spiritual Sabbath-rest. Those who are of this latter persuasion are the Seventh-Day Adventists. But this Sabbath-keeping (or Sabbath-rest) that the writer of Hebrews is talking about here is a rest that is realized through believing, not by literally ceasing from our secular labors. It is ceasing to be saved by our own works by simply believing (or by having faith) in the gospel of Christ. Again, none of this refers to an external observance of keeping the seventh-day Sabbath or of the Jews entering the Promised Land; for Joshua and all of the Israelites did both, yet didn't enter into this rest that the author of Hebrews is talking about, and for which many never entered into.

Now, like I said, there are others mentioned below, including myself, who see this promise as that which spiritually occurs for every generation presently living. And the only thing spoken of as “future” here, is that which is held out to every generation in this present life; which is, “Today,” while one can still hear His voice there remains an opportunity to believe in the gospel. This truth is reiterated by the apostles: “Now is the day of salvation” (2Cor. 6:2; 2Pet. 3:15). Indeed, the entire theme of the book of Hebrews is about holding on now to the body, which is Christ, and not about observing ceremonies (including the seventh-day Sabbath) which all foreshadowed Christ's work in some way, shape, manner or form. And though a heavenly rest is not what the author of Hebrews expressly has in mind in these verses, it is no less to be inclusive of that event as well.

Now there “remains” (or, lit., “is reserved”) Christ’s promise of “rest” that He mentions in Mat. 11:28-30 to every weary soul who believes in Him. The verb “remains” here in verse 6 (and even in verse 9) is in the passive voice, meaning that it is an action that is being done, or “reserved,” by someone else on behalf of another. It is the act of God’s grace which is “reserved” (or left) for all of "the people of God" (as verse 9 states) of a spiritual Sabbath-rest from Christ's first coming to His second coming; even as our Lord has said elsewhere, "I have reserved [or I have left remaining] for Myself 7,000 who have not bowed the knee to Baal." As the Greek expositor Marcus Dods notes here with regards to the force of this word "remains" in verse 6: “it remains that some (must) enter in.”[3]  Rom. 11:25-26 couldn't express this idea any better: "I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way [or, in this same manner] all Israel will be saved." For all such people who are God's chosen people and remnant, there "remains" (or is "reserved" or "left" for them) a Sabbath-rest. And when the last one of us enters the door, the door of this great ark of opportunity to enter into this rest of His will be closed.

Now some commentators see in the Greek word “sabbatismos,” in verse 9, a hint of joy or festal celebration being denoted in this word. And though it is a rest from our own works, there is also seen in it a definite state of attainment and a satisfactory accomplishment or purpose for God's people, as God Himself experienced in Genesis 2:3 when His creation was finished. Psalm 89:15 seems to allude to this idea, when it states: “Blessed are the people who know the festal shout, who walk, O LORD, in the light of your face” (ESV). When we understand what these festivals typify (and even the festal ceremony of the Sabbath as Ezk. 45:17 reveals to us), we know the joy and exhilaration that is to be felt when the spiritual realization of all of these festivals are applied to our hearts and minds. As the OT ceremony of the Sabbath is properly understood and spiritually applied, we have truly ceased from our own works as God did from His; and it is a marvel to behold. If there is not such a “shout” of exhilaration and joy from such a thought as this, then I don’t know from what else there can be. To know that we are not saved by our own works, but by God's grace through faith in Christ's finished created work on the cross, gives us GREAT joy.

Now verse 3 has said: “For those having believed enter into the rest." And like I said, “having believed” is an aorist active participle verb. The "aorist" tense, though usually translated as a past tense action, as in "having" believed here, denotes an undefined time when this action occurs; and the "active" voice denotes that we are actively doing it. As I said, the aorist tense doesn't denote at what time this action occurs, but the following present middle indicative verb “enter” lets us know that it is a definite present ongoing reality. A "past" belief must have taken place by someone before they can be said to have "now" entered. The "middle" voice lets us know that we initiate and participate in the action. And the "indicative" mood denotes that the action is really occurring right now; for when a present tense verb is used in the "indicative" mood, it places it squarely in the present and not in the future, a common oversight of many.

Homer Kent says here of this verb "enter":

Indeed, Christians (both Jews and Gentiles) are entering it now. Entering…is a present indicative form, and this asserts the action was going on currently. It is true that a past tense is not used, which would have stated that entrance had already been accomplished. On the other hand, neither is the tense future, which would point to an event still to be accomplished. Hence it should be regarded as a statement of present experience in which true believers presently enjoy God’s rest to a certain extent, while at the same time looking forward to a glorious consummation in the life to come (The Epistle to the Hebrews, pp. 80-81).

Marcus Dods also writes:

We are entering into the rest, we who have believed (The Expositor’s Greek Testament, edited by W. Robertson Nicoll, p. 279).

Leon Morris likewise notes:

The verb (“enter”) is in the present tense. Montefiore, for one, regards this as important: “Contrary to some commentators, the Greek means neither that they are certain to enter, not that they will enter, but that they are already in process of entering” (The Expositor’s Bible Commentary, p. 40).

Note: to make a long story short, Leon Morris believes (like John Owen below) that this chapter all has to do with believing the gospel by faith and entering into the spiritual rest that Christ has promised for us in Mat. 11:28-30. Morris goes on to say: “Either view [heavenly or spiritual] is defensible and probably much depends on our idea of the ‘rest.’ If it lies beyond death, then obviously ‘rest’ must be understood in terms of the future. But if it is a present reality [which it is], then believers are entering it now” (ibid). Words in brackets mine.

Adam Clarke also says:

For we which have believed do enter into rest. The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest…

We who believe, oi pisteusantev, is omitted by Chrysostom, and some few MSS. And instead of eisercomeqa gar, for we do enter, AC, several others, with the Vulgate and Coptic, read eisercwmeqa oun, therefore let us enter; and thus it answers to fwbhqwmen oun, therefore let us fear, ver. 1; but this reading cannot well stand unless oi pisteusantev be omitted, which is acknowledged to be genuine by every MS and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost---which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land.

John Gill writes here under verse 3:

…seeing it is by faith that believers now enter into rest, Heb 4:3, which rest is not the rest of the seventh day, on which God rested; nor, the rest of the land of Canaan, which Joshua led the Israelites into; for if he had entered them into the rest the apostle means, David, so many hundred years after him, would not have made mention of another rest, Heb 4:4, wherefore it follows that there is another rest for the people of God, which he that enters into ceases from his own works, as God did from his, Heb 4:9, and this is the rest that everyone that professes faith in Christ….

Not eternal rest; all believers shall enjoy this, and they only; but this [eternal rest] is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labor for life, and salvation by works, and lies in an enjoyment of much inward peace of soul.

Chuck Swindoll also writes:

Couched within these two verses [vv. 2-3] is a simple formula: Hearing + believing = resting….Twice in these verses [vv. 7-8] the writer stresses the urgency of entering God’s rest with the word today” (The Preeminent Person of Christ: A Study of Hebrews, pp. 66-67). Brackets mine.

It is not tomorrow, or off in the future heavenly glories; it is “today.” Every day is “today” for the hearer to enter God’s rest here on earth right now. It is not some ethereal, off-in-the-future heavenly rest, but it is a rest that occurs for everyone “today if you hear His voice.”

Ray C. Stedman also adds here:

In verses 3-10, we learn the full meaning of the word rest. First, it is a rest which believers of the first century (and today) can actually experience (v. 3). The writer uses the present, but not the future tense, we…enter that rest. Jesus had declared, “Come unto Me, all you who are weary and burdened, and I will give you rest” (Mat. 11:28). That is the same promise of rest which the writer, in verse 1, has declared still stands. If believed, it requires a response, for though the promise is still valid, so is the threat that follows: Just as God has said, So I declared an oath in My anger, They shall never enter My rest.’” Now is the time to enter it (today—v. 7). (Hebrews, p. 56).

John Owen argues from verse 3 and thereon that the Apostle is speaking about a spiritual rest in Christ, and not a future heavenly rest. He too writes under verse 3:

Into that rest, the promised rest. This rest is principally that spiritual rest of God which believers obtain an entrance into by Jesus Christ, in the faith and the worship of the gospel, as we have already shown….So that we say that the state of believers now under the gospel is a state of blessed rest….This spiritual inward rest in and with God…” (Hebrews: The Epistle of Warning, pp. 67-68).

Dr. C. B. Moll also says with regards to F. F. Bruce's and Robertson's statements noted earlier above:

It is best explained by taking [the verb] eisercometha, not as present for a somewhat general and indeterminate future = “we are to enter”…; or as marking that which we may with certainty anticipate [in the future]…but rather explaining of those simply who have believed, who have exercised faith, and of course have thus far attested it, Acts 4:32; 11:21; 19:2; Rom. 13:11, and the verb eiser [in the Greek word eisercometha], therefore, in its proper present sense of those who are actually entering into rest (Del.). (Hebrews, p. 86). Words in brackets mine.

Verse 6 had stated that, “It remains for some to enter,” using the same "present" and "aorist" tense verbs of action that were noted above in verse 3. As such, "to enter" still now "remains," is reserved or is left open for some people to enter, having not been previously exhausted. And we see this "present" idea in verse one with the Greek present passive participle verb that is translated "still remains." As noted earlier, the verb "remains" adds something here: It's a present passive indicative. It's in the "passive" voice, meaning that it is given to us by someone other than ourselves. This rest is God's rest that is given to us.

Verse 9 had stated that, “there remains a Sabbath-rest for the people of God.”

Again, "remains" here is a present passive indicative. It is a current ongoing event (using the present tense) that really occurs (noted with the indicative mood) by a force outside of ourselves (using the passive voice). And like I said earlier, “When used in the indicative mood, the present tense denotes action taking place or going on in the present time.” (http://www.ntgreek.org/learn_nt_greek/verbs1.htm). Any Greek authority will state this above statement with regards to a present tense verb being used in the "indicative" mood. It really does lend credence to the fact that this present tense verb is denoting something that is presently occurring in all the world.

To say that this is “future” is reading into the text something that just isn't there. The thought that verse 3 started with of, "we who have believed now enter the rest," is being continued here in verse 9. The entire theme here is a spiritual rest that is now realized by one believing, not a future rest in heaven.

Arthur Pink says here under verse 9:

The reference is not to something future, but to what is present (Hebrews, p. 209-210).

Of course, Pink is a Sabbatarian. But the point is to be well taken that this Sabbath-rest (or Sabbath-keeping) is a "present" reality. It should also be noted here that it is not the purpose of the writer of Hebrews to keep people obligated to observing literal ceremonies; on the contrary, he is attempting to wean these weak and immature Hebrew Christians from such “milk” of observing ceremonies, to the more “strong meat” which is the perfection that is found in the reality of Christ, and not in the types and shadows. And the seventh-day Sabbath ceremony is no exception.

Adam Clarke also says here:

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.

John Gill concludes under verse 9 here:

The rest which remains for them is not a new sabbath day, but a sabbatism: and this does not so much 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, “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.

Verse 10 was also noted earlier as saying: "For the one having entered into His rest, he also has rested from his works, as God did from His…"

Again, the verb "having entered" is an aorist active participle which in the "aorist" tense denotes an undefined time in the past when we do this (as denoted with the "active" voice). And this time the aorist verb translated, "has rested," also denotes an undefined time in the past, but this times lets us know that it is an event that has in fact happened in the past by the fact that it is in the "indicative" mood. This is why it is translated in some of the better translations as "has" or "have" rested. Clearly, as anyone can readily see, this is not a future rest in heaven. And the context has already indicated to us in the previous verses that this entering and resting is a present reality. And in the words of the same Greek authority mentioned above under verse 9: “In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense”
(http://www.ntgreek.org/learn_nt_greek/verbs1.htm). And, again, Mounce and many more Greek authorities will tell you this. And for an immediate example of this, just look at verse 4, which says, “God rested.” This too is the “aorist active indicative.” So here in verse 10, the one who has entered, has rested from their previous or “past” works, just as God did from His. The works here are “past” (or prior to) in relation to the one having entered. And what is important to understand here is that we don’t rest from works in order to enter heaven, but in order to be saved; whereas, on the other hand, works of righteousness do in fact precede our entrance into heaven and for which we will be rewarded.

John Owen says here of verse 10:

The rest here spoken of cannot be heaven, for that utterly excludes the rest in and of the gospel which is the matter of which the Apostle is discoursing (ibid, p. 70)

Adam Clarke also concurs:

For he that is entered into his rest. The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory. Hath ceased from his own works. No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation.

And, finally, verse 11 had stated: “Therefore we should be diligent to enter into that rest, so that no one should fall by the same example of disobedience.”

Once again, “to enter" is an aorist active infinitive verb which is an undefined time in the past (using the aorist) that is done by us (again, using the active voice). And the phrase, "we should be diligent" is the aorist verb being used in the "subjunctive" mood which denotes an action that is dependent upon a previous condition being met prior to a person entering. Many of these Hebrews that the author is addressing in this epistle are on the fence, so to speak, with regards to either believing wholeheartedly in Christ or remaining under the system of Judaism. Many who said they were believers were showing otherwise by their profession of faith, whether it was in the works of doing the ceremonies or rites, or whether it was through faith in Christ. Many were abandoning Christ for the former. They had fallen from grace. As chapter three, verse 14 declares: "We have come to share in Christ, if indeed we hold our original conviction firmly to the very end." By the Jews observing the ceremonial rites as mandatory for them to still do, they were in essence crucifying Christ all over again and counting Christ's once-and-for-all sacrifice as an unholy thing and doing despite to the Spirit of grace. They were no more dishonoring Christ than those in the Church today who say that we too must literally, and even mandatorily at that, keep the seventh-day Sabbath. It was one thing for Paul to observe these ceremonies as a way of trying to convert some Jews, but it is quite another thing to say that they are mandatory with regards to salvation, or even if not with regards to salvation. This persuasion comes not from above brethren. It is rebuilding what Christ has destroyed, and essentially making us out to be the ministers of sin who do not practice such things as obligatory for us and others to do, if indeed we are still obligated to do such things.

Again, John Owen concludes our discussion here under verse 11:

The Apostle returns to exhort them to enter in to the whole rest of God IN THE GOSPEL….There is a present excellency in and a present reward attending gospel faith and obedience. They give us present entrance into the rest of Christ, and are the means of entering into the future eternal rest with God (ibid, p. 71).

Truly, there remains a Sabbath-keeping or rest for all of God's people (His remnant reserved for Him) right up until the Second Coming of Christ; and not a literal Sabbath-keeping, mind you, but a spiritual one. And he who believes has ceased from his own works, just as God did from His. Let us labor not for the meat that perishes, but let us labor for the true Bread of Life that gives life and rest to our souls. "Today," while His voice is still heard, there remains a Sabbath-rest for us, for our children, and for all whom the Lord our God shall call (cf. Acts 2:39).


Footnotes:

[1] Word Pictures, vol. 5, p. 361.

[2] As quoted by Leon Morris in The Expositor’s Bible Commentary, p. 40, from Bruce’s footnote in his commentary on p. 73.

[3] The Expositor’s Greek Testament, editor W. Robertson Nicoll, vol. 4, p. 280. Bold for emphasis mine.