For if Joshua had given them rest, he would not have spoken afterward of another day.
Parallel Translations
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For if Joshua had given them rest, he would not have spoken afterward of another day.
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For if Iosue had geven them rest then wolde he not afterwarde have spoke of another daye.
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For if Iesus had giuen them rest, then would he not after this haue spoke of an other day.
Cross-references (9)
Passages linked to Hebrews 4:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 1:15 until Yahweh has given your brothers rest, as he has given you, and they have also possessed the land which Yahweh your God gives them. Then you shall return to the land of your possession and possess it, which Moses the servant of Yahweh gave you beyond the Jordan toward the sunrise.’ ”
- Joshua 22:4 Now Yahweh your God has given rest to your brothers, as he spoke to them. Therefore now return and go to your tents, to the land of your possession, which Moses the servant of Yahweh gave you beyond the Jordan.
- Deuteronomy 12:9 for you haven’t yet come to the rest and to the inheritance which Yahweh your God gives you.
- Joshua 23:1 After many days, when Yahweh had given rest to Israel from their enemies all around, and Joshua was old and well advanced in years,
- Hebrews 11:13-15 These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. For those who say such things make it clear that they are seeking a country of their own. If indeed they had been thinking of that country from which they went out, they would have had enough time to return.
- Psalms 78:55 He also drove out the nations before them, allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents.
- Acts 7:45 which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David,
- Deuteronomy 25:19 Therefore it shall be, when Yahweh your God has given you rest from all your enemies all around, in the land which Yahweh your God gives you for an inheritance to possess it, that you shall blot out the memory of Amalek from under the sky. You shall not forget.
- Psalms 105:44 He gave them the lands of the nations. They took the labor of the peoples in possession,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 8. For if Jesus had given them rest, or,…
8. For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan, into which Joshua conducted the people; but he denies this to be the final rest to which the faithful aspire, and which we have also in common with the faithful of that age; for it is certain that they looked higher than to that land; nay, the land of Canaan was not otherwise so much valued except for this reason, because it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes, but on the contrary to meditate on what was spiritual as by it suggested. They to whom David addressed the Psalm were in possession of that land, but they were reminded of the duty of seeking a better rest.
We then see how the land of Canaan was a rest; it was indeed but evanescent, beyond which it was the duty of the faithful to advance. In this sense the Apostle denies that that rest was given by Joshua; for the people under his guidance entered the promised land for this end, that they might with greater alacrity advance forward towards heaven.
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And we may hence easily learn the difference between us and them; for though the same end is designed for both, yet they had, as added to them, external types to guide them; not so have we, nor have we indeed any need of them, for the naked truth itself is set before our eyes. Though our salvation is as yet in hope, yet as to the truth, it leads directly to heaven; nor does Christ extend his hand to us, that he may conduct us by the circuitous course of types and figures, but that he may withdraw us from the world and raise us up to heaven. Now that the Apostle separates the shadow from the substance, he did so for this reason, — because he had to do with the Jews, who were too much attached to external things.
He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He speaketh of Joshua the son of Nun: and…
He speaketh of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 8 For if Jesus had given them rest, then…
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
Ver. 8. For if Jesus, &c.] That is, Joshua, who bad his name changed when he was sent as a spy into Canaan, Num 13:16, from Oshea to Joshua, from Let God save, to God shall save. Under the law (which brings us, as it were, into a briery wilderness) we may desire, wish, and pray, that there were a Saviour, but under the gospel we are sure of salvation. Our Jesus is Jehovah our Righteousness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This is the improvement of the former instance, Heb…
This is the improvement of the former instance, Heb 4:7. If Joshua, by bringing Israel into Canaan, had given rest to all believers, then God would not by David have spoken of another day and state of rest to come. Joshua was a type of Jesus bringing believers into the true rest of the heavenly Canaan, as he did Israel into a literal one, Act 7:45.
For if Jesus had given them rest; if that of Canaan was the full and perfect rest of believers, which was given them by him.
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Then would he not afterward have spoken of another day; then God himself would not have spoken by David of a better and heavenly rest promised believers in the gospel; of which spiritual and eternal one, both God’s seventh-day sabbath, and the rest of Canaan, were but fainter shadows and types. The expostulation is vehemently denying it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For if Jesus had given them rest,.... That is,…
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.
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(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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The rest - All the rest which God had…
The rest - All the rest which God had promised.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. For if Jesus had given them rest]…
Verse 8. 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, c., 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,
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For if Jesus - Margin, “That is, Joshua.” The…
For if Jesus - Margin, “That is, Joshua.” The Syriac renders it, “Joshua the son of Nun.” “Jesus” is the Greek mode of writing “Joshua,” and there can be no doubt that Joshua is here intended. The object is to prove that Joshua did” not” give the people of God such a rest as to make it improper to speak of a “rest” after that time. “If Joshua had given them a complete and final rest; if by his conducting them to the promised land all had been done which had been contemplated by the promise, then it would not have been alluded to again, as it was in the time of David.” Joshua “did” give them a rest in the promised land; but it was not all which was intended, and it did not exclude the promise of another and more important rest.
Then would he not - Then “God” would not have spoken of another time when that rest could be obtained. The “other day” here referred to is that which is mentioned before by the phrase “today,” and refers to the time in which it is spoken of long after Joshua, to wit, in the time of David.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Answer to the objection which might be made to…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. And what rest is this? It is plain…
8. And what rest is this? It is plain that this is not the rest which Joshua won for the survivors of the desert; for if Joshua (Jesus is here the Greek form of the Hebrew Joshua, who is really here meant, see note on Mat_1:1) had given it, this another day would not have been spoken of five hundred years later than Joshua. A permanent rest of faith for all the faithful, other than the literal Canaan rest, is, therefore, a valid conclusion, stated next verse.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. Jesus] i.e. Joshua. The needless adoption of the…
8. Jesus] i.e. Joshua. The needless adoption of the Greek form of the name by the A. V. is here most unfortunately perplexing to uninstructed readers, as also in Act_7:45.
had given them rest] He did, indeed, give them a rest and, in some sense (Deu_12:9), the rest partially and primarily intended (Jos_23:1); but only a dim shadow of the true and final rest offered by Christ (Mat_11:28; 2Th_3:1-6; Rev_14:13).
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then would he not afterward have spoken] The “He” is here Jehovah. More literally, “He would not have been speaking.” The phrases applied to Scripture by the writer always imply his sense of its living power and ideal continuity. The words are as though they had just been uttered (“He hath said,” Heb_4:4) or were still being uttered (as here, and throughout). There is a similar mode of argument in Heb_7:11, Heb_8:4; Heb_8:7, Heb_11:15.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) For, had the promise been fulfilled in Joshua’s…
(8) For, had the promise been fulfilled in Joshua’s conquest, the Psalm (God in the Psalm) would not be speaking of another day, saying “To-day” (Heb_4:7). (In one other place in the New Testament the Greek form of the name of Joshua is preserved. See the Note on Act_7:45.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 8, 9. For if Joshua had given them…
Vers. 8, 9. For if Joshua had given them rest, he would not have spoken afterward of another day. The conclusion is now drawn: There remaineth therefore a sabbath rest for the people of God; the true nature of the rest intended being beautifully denoted by the word sabbatismov , which refers to the Divine rest "from the foundation of the world," while the offer of it to true believers always, and not to the Israelites only, is intimated by the phrase, "the people of God."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If Jesus [Joshua] had given them rest
Heb_4:8
If Jesus [Joshua] had given them rest
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Disparity between Joshua and Jesus
1.
The first is in this difference, that Joshua conquered Canaan not only for the people of Israel, but also for himself, that he might have his part and portion with them for him and his posterity (Jos_19:49-50). But our Lord Jesus hath purchased that heavenly Canaan only for our sakes, having had the possession of it before His incarnation Himself by the right of inheritance. He had a glory with God before the world was (Joh_17:5).
2. The second difference is, Joshua did not conquer Canaan by himself alone, but had all the tribes of Israel to assist as his auxiliaries in his conquest; but our Lord Jesus hath by Himself alone purchased that heavenly inheritance. He saith, I have trodden the winepress alone, and none were with Me (Isa_63:3).
3. The third disparity is, the conquest of Canaan did not cost Joshua bloodshed or death; but our eternal inheritance cost Christ both His bloodshed and death (Heb_9:26; 1Pe_1:18-19).
4. The fourth is, Joshua could not quite expel the Canaanites out of Canaan Jos_15:63; Jos_16:10, dec.). But our blessed Jesus hath perfectly subdued Satan, sin, and death to us, that nothing shall eternally harm us Joh_16:33; 1Jn_5:4 : Rev_12:11). (C. Ness.)
Rest
We are told in a certain legend that one day Rabbi Judah and his brethren, the seven pillars of wisdom, sat in the Temple on a feast day, disputing about rest. One said that it was to have attained sufficient wealth, yet without sin. The second, that it was fame and praise of all men. The third, that it was the possession of power to rule the state. The fourth, that it consisted only in a happy home. The fifth, that it must be in the old age of one who is rich, powerful, famous, surrounded by childrens children. The sixth said that all that were vain, unless a man kept all the ritual law of Moses. And Rabbi Judah, the venerable, the tallest of the brothers, said, Ye have all spoken wisely, but one thing more is necessary: he can only find rest who to all these things addeth this, that he keepeth the tradition of the elders. There sat in the court a fair-haired boy, playing with his lilies in his lap, and hearing the talk, dropped them with astonishment from his hands and looked up--that boy of twelve, and said, Nay, nay, fathers, he only loveth rest who loves his brother as himself, and God with his whole heart and soul! He is greater than wealth and fame and power, happier than a happy home, happy without it, better than honoured age, he is a law to himself, and above all tradition. The doctors were astonished. They said, When Christ cometh, shall He tell us greater things? And they thanked God; for, they said, old men are not always wise; yet God be praised, that out of the mouth of this young suckling has His praise become perfect. (T. Parker.)
Wanting rest
There is a rebelliousness against himself in man--a disgust with himself. We are weary: give us rest, said a tribe to one of their missionaries; and that tribe expresses the feeling of every human being.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 8–11. For if Jesus. “Joshua” in the Revision. Jesus…
8–11. For if Jesus. “Joshua” in the Revision. Jesus is the Greek form of the Hebrew word Joshua. Joshua led Israel over the Jordan into Canaan, but that did not give them complete rest. If that had been true, David would not have exhorted them to seek to enter into rest. Five hundred years after they entered Canaan this exhortation is given in the 95th Psalm.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Here the writer warns believers not to disobey but to enter into the rest God offers. He reminds them that God's word will convict them and that they can come in prayer with the confidence that God will help them.
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if Joshua had given them rest
The peace and security provided by God are spoken of as if they were rest that Joshua could give. AT: "if Joshua had brought the Israelites to the place where God would give them rest" or "if the Israelites during the time of Joshua had experienced God's blessings of rest" (See: Metaphor)
there is still a Sabbath rest reserved for God's people
This can be stated in active form. AT: "there is still a Sabbath rest that God has reserved for his people" (See: Active or Passive)
a Sabbath rest
Eternal peace and security are spoken of as if they were the Sabbath day, the Jewish day of worship and rest from working. AT: "an eternal rest" (See: Metaphor)
he who enters into God's rest
The peace and security provided by God are spoken of as if they are a place to enter. AT: "the person who enters into God's place of rest" or "the person who experiences God's blessings of rest" (See: Metaphor)
let us be eager to enter that rest
The peace and security provided by God are spoken of as if they were a place to enter. AT: "we should also do everything we can to rest with God where he is" (See: Metaphor)
will fall into the kind of disobedience that they did
Disobedience is spoken of as if it were a hole that a person could physically fall into by accident. This passage can be reworded so that the abstract noun "disobedience" is expressed as the verb "disobey." AT: "will disobey in the same way as they did" (See: Metaphor and Abstract Nouns)
that they did
Here "they" refers to the Hebrews' ancestors during the time of Moses.
translationWords
Joshua
rest
Sabbath
people of God
works
disobey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:8 Joshua is the same name as Jesus (Greek…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.