Seeing therefore it remaineth that some must enter therein - That is, "Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and since they to whom it was first promised did not inherit it, it follows that it must still be in reserve." This is the conclusion which the apostle draws from the argument in the previous verses, and is connected with Hebrews 4:9, where he says that "there remaineth a rest to the people of God" - the point to which the whole argument tended. The statement in Hebrews 4:7, Hebrews 4:8, is to be regarded as an "interruption" in stating the conclusion, or as the suggestion of a new thought or a new argument bearing on the subject, which he sets down even while stating the conclusion from his argument. It has the appearance of being "suggested" to him as a new thought of importance, and which he preferred to place even in the midst of the summing up of the argument rather than omit it altogether. It denotes a state of mind full of the subject, and where one idea came hastening after another, and which it was deemed important to notice, even though it should seem to be out of place. The "position" in this Hebrews 4:6 is, that it was a settled or indisputable matter that some would enter into rest. The implied argument to prove this is:

(1) that there was a "rest" spoken of which deserved to be called a "divine rest," or the "rest of God;"

(2) it could not be supposed that God would prepare such a rest in vain, for it would follow that if he had suited up a world of rest, he designed that it should be occupied. As he knew, therefore, that they to whom it was first offered would not enter in, it must be that he designed it for some others, and that it "remained" to be occupied by us now.

And they to whom it was first preached - Margin, "The Gospel." Greek "Evangelized;" that is, to where the good news of the rest was first announced - the Israelites. "Entered not in because of unbelief;" see the notes at Hebrews 3:19.

It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a system, as some have since used it: "Some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither as a reward to Christ for his sufferings; and in this the will of man and free agency can have no part," etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words επει ουν απολειπεται τινας εισελθειν εις αυτην, literally translated, are as follows: Seeing then it remaineth for some to enter into it; or, Whereas therefore it remaineth that some enter into it, which is Dr. Owen's translation, and they to whom it was first preached (οἱ προτερον ευαγγελισθεντες, they to whom the promise was given; they who first received the good tidings; i.e., the Israelites, to whom was given the promise of entering into the rest of Canaan) did not enter in because of their unbelief; and the promise still continued to be repeated even in the days of David; therefore, some other rest must be intended.

Seeing therefore it remaineth,.... It follows by just consequence,

that some must enter therein; for God's swearing concerning some, that they should not enter into his rest, supposes that others should: and

they to whom it was first preached; to whom the Gospel was first preached, namely, the Israelites in the wilderness: entered not in because of unbelief; See Hebrews 3:19.

The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.

It remaineth that some must enter therein (ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν)

Ἀπολείπεται "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 (οἱ πρότερον εὐαγγελισθέντες)

Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on Hebrews 4:2. The Israelites under Moses and Joshua are meant.

Because of unbelief (δι' ἀπείθειαν)

Rend. for unbelief, disobedience. Comp. Hebrews 3:18. Ἀπείθεια disobedience is the active manifestation of ἀπιστία unbelief.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

4:6 Seeing therefore it remaineth that some must enter therein. Since God has a rest for his people, and it is not made in vain, there must be some who enter therein.

They to whom it was first preached entered not because of unbelief. Those to whom it was first offered entered not because of their unbelief. Hence it remaineth to all who, like Joshua and Caleb, have faith (Nu 14:30,38 26:65 32:11,12).

it was: or, the gospel was

6. it remaineth-still to be realized.

some must enter-The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Lu 14:23).

they to whom it was first preached entered not-literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on [2546]Heb 4:2.

unbelief-Greek, rather "disobedience" (see on [2547]Heb 3:18).

4:1-10 The privileges we have under the gospel, are greater than any had under the law of Moses, though the same gospel for substance was preached under both Testaments. There have been in all ages many unprofitable hearers; and unbelief is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painful consequence of partial neglect, and of a loose and wavering profession, that they often cause men to seem to come short. Let us then give diligence, that we may have a clear entrance into the kingdom of God. As God finished his work, and then rested from it, so he will cause those who believe, to finish their work, and then to enjoy their rest. It is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that of the seventh day, or that into which Joshua led the Jews. This rest is, a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they shall obtain when the Lord Jesus shall appear from heaven. But those who do not believe, shall never enter into this spiritual rest, either of grace here or glory hereafter. God has always declared man's rest to be in him, and his love to be the only real happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.