SEV Biblia, Chapter 4:6
Así pues, resta que algunos han de entrar en l, y que aquellos a quienes primero fue anunciado, no entraron por causa de la incredulidad,
Clarke's Bible Commentary - Hebrew 4:6
Verse 6. 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," &c, &c. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words epei oun apoleipetai tinav eiselqein eiv authn, 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 (oi proteron euaggelisqentev, 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.
John Gill's Bible Commentary
Ver. 6. Seeing therefore it remaineth , etc..] 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).
Matthew Henry Commentary
Verses 1-10 - The privileges we have under the gospel, are greater than any had unde the law of Moses, though the same gospel for substance was preache under both Testaments. There have been in all ages many unprofitabl 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 painfu consequence of partial neglect, and of a loose and wavering profession that they often cause men to seem to come short. Let us then giv 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 caus those who believe, to finish their work, and then to enjoy their rest It is evident, that there is a more spiritual and excellent sabbat remaining for the people of God, than that of the seventh day, or tha into which Joshua led the Jews. This rest is, a rest of grace, an comfort, and holiness, in the gospel state. And a rest in glory, wher 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 thi spiritual rest, either of grace here or glory hereafter. God has alway declared man's rest to be in him, and his love to be the only rea happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest.
Greek Textus Receptus
επει 1893 ουν 3767 απολειπεται 620 5743 τινας 5100 εισελθειν 1525 5629 εις 1519 αυτην 846 και 2532 οι 3588 προτερον 4386 ευαγγελισθεντες 2097 5685 ουκ 3756 εισηλθον 1525 5627 δι 1223 απειθειαν 543
Vincent's NT Word Studies
6. 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 (apoleipetai tinav eiselqein eiv authn). jApoleipetai "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 (oi proteron euaggelisqentev). Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on ver. 2. The Israelites under Moses and Joshua are meant.
Because of unbelief (di apeiqeian). Rend. for unbelief, disobedience. Comp. ch. iii. 18. jApeiqeia disobedience is the active manifestation of ajpistia unbelief.
