Again, he limiteth - He designates, or definitely mentions. The word rendered "limiteth" - ὁρίζει horizei - means to "bound," to set a boundary - as of a field or farm; and then to determine or fix definitely, to designate, appoint. Here it means, that he specifies particularly, or mentions expressly.

A certain day - A particular time; he mentions today particularly. That is, in the time of David, he uses the word "today," as if time was "then" an offer of rest, and as if it were then possible to enter into it. The object of the additional thought was to show that the offer of rest was not confined to the Israelites to whom it was first made; that David regarded it as existing in his day; and that man might even then be invited to come and partake of the rest that was promised. "Nearly five hundred years after the time when the Israelites were going to the promised land, and when the offer of rest was made to them, we hear David speaking of "rest" still; rest which Was offered in his time, and which might then be lost by hardening the heart. It could not be, therefore, that the offer of rest pertained merely to the promised land. It must be something in advance of that. It must be something existing in the time of David. It must be an offer of heaven." A Jew might feel the force of this argument more than we do; still it is conclusive to prove the point under consideration, that there was a rest spoken of long after the offer of the promised land, and that all the promises could not have pertained to that.

Saying in David - In a Psalm composed by David, or rather perhaps, saying "by" David; that is, God spake by him.

Today - Now - that is, even in the time of David.

After so long a time - That is, so long after the first promise was made; to wit, about 500 years. These are the words of Paul calling attention to the fact that so long a time after the entrance into the promised land there was still a speaking of "today," as if even then they were called to partake of the rest.

As it is said - To quote it exactly; or to bring the express authority of the Scriptures. It is expressly said even after that long time, "today - or now, if you will hear his voice." All this is to prove that even in that time there was an offer of rest.

He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have the same meaning as rest in some other parts of this verse. The day or time of rest relative to the ancient Jews being over and past, and a long time having elapsed between God's displeasure shown to the disobedient Jews in the wilderness and the days of David, and the true rest not having been enjoyed, God in his mercy has instituted another day - has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, as formerly, To-day, if ye will hear his voice, harden not your hearts. God speaks now as he spoke before; his voice is in the Gospel as it was in the law. Believe, love, obey, and ye shall enter into this rest.

Again he limiteth a certain day,.... Since the seventh day of the creation was a day of rest which God entered into, and not man; and since the land of Canaan was a typical rest, which the unbelieving Israelites did not enter into, because of unbelief; and yet there must be persons, and there must be a time for them to enter into the true rest which God has left a promise of; therefore he has limited, fixed, and appointed a certain day, the Gospel dispensation, for believers to enter into it:

saying in David; or by David, who was the penman of the 95th psalm, as may be learned from hence; and this is agreeably to, and confirms a rule which the Jews give, that those psalms which are without a title were written by David (g); the Spirit of God spake in him and by him, and plainly pointed out another day of rest from the above mentioned:

today, after so long a time; as two thousand five hundred years from the first seventh day to the time of Moses, and five hundred years from the times of Moses and Joshua, to his:

as it is said; the Alexandrian copy reads, "as it is before said", or, "above said", as the Vulgate Latin, and Syriac versions; that is, in Psalm 95:7 before cited, Hebrews 3:7

today if you will hear his voice, harden not your hearts; See Gill on Hebrews 3:7, Hebrews 3:8.

(g) Aben Ezra & Kimchi Praefat. in Tillim.

Again he limiteth a certain day (πάλιν τινὰ ὁρίζει ἡμέραν)

For limiteth rend. defineth. For the verb see on declared, Romans 1:4. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today.

In David

The date of the composition of Psalm 95:1-11 is uncertain. In lxx (94) 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.

After so long a time (μετὰ τοσοῦτον χρόνον)

The time between Joshua and David. After this long interval he renews the promise in the Psalm.

As it is said (καθῶς προείρηται)

Rend. as it hath been before said; referring to the citations, Hebrews 3:7, Hebrews 3:8, Hebrews 3:15.

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

4:7 Again, he limiteth a certain day. The thought is that there is a day of opportunity. If that day is passed by, the opportunity is gone. The word of the Lord is To day if ye will hear his voice, harden not your hearts.

Saying in David. In Ps 95:7.

4:7 After so long a time - It was above four hundred years from the time of Moses and Joshua to David. As it was said before - St. Paul here refers to the text he had just cited.

7. Again-Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, Heb 3:7, 15), To-day if ye hear His voice," &c. [Alford].

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.