SEV Biblia, Chapter 4:7
Determina otra vez un cierto día, diciendo : HOY por David tanto tiempo despus, como est dicho: Si oyereis HOY su voz, no endurezcis vuestros corazones.
Clarke's Bible Commentary - Hebrew 4:7
Verse 7. 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.
John Gill's Bible Commentary
Ver. 7. Again he limiteth a certain day , etc..] 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 f54 ; 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 95:7,8) before cited, ( Hebrews 3:7,8) today if you will hear his voice, harden not your hearts ; (see Gill on Hebrews 3:7-8) Ver. 8. For if Jesus had given them rest , etc..] 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 ( Exodus 17:10 24:13) and other places where he is mentioned; and also, by Josephus f55 , and Philo 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. Ver. 9 There remaineth therefore a rest for the people of God. ] Not all mankind; nor the people of the Jews only; rather the people of God, both Jews and Gentiles, under the New Testament; the people whom God has loved with a special love, has chose in Christ, and given to him, with whom he has made a covenant in him, and whom Christ saves from their sins, and calls by his grace; and the rest which remains for them is not a new sabbath day, but a sabbatism: and this does not so mush 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, tb wlk , which is all sabbath, and the rest of eternal life f57 : 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: so the Jews call the world to come the times of the Messiah, lwdgh tb , the great sabbath f58 .
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
παλιν 3825 τινα 5100 οριζει 3724 5719 ημεραν 2250 σημερον 4594 εν 1722 δαβιδ 1138 λεγων 3004 5723 μετα 3326 τοσουτον 5118 χρονον 5550 καθως 2531 ειρηται 2046 5769 σημερον 4594 εαν 1437 της 3588 φωνης 5456 αυτου 846 ακουσητε 191 5661 μη 3361 σκληρυνητε 4645 5725 τας 3588 καρδιας 2588 υμων 5216
Vincent's NT Word Studies
7. Again he limiteth a certain day (palin tina oJrizei hJmeran). For limiteth rend. defineth. For the verb see on declared, Rom. i. 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 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 (meta tosouton cronon). The time between Joshua and David. After this long interval he renews the promise in the Psalm.
As it is said (kaqwv proeirhtai). Rend. as it hath been befor e said; referring to the citations, ch. iii. 7, 8, 15.
