The Meaning of Hebrews 4:3 Explained

Hebrews 4:3

KJV: For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

YLT: for we do enter into the rest -- we who did believe, as He said, 'So I sware in My anger, If they shall enter into My rest -- ;' and yet the works were done from the foundation of the world,

Darby: For we enter into the rest who have believed; as he said, As I have sworn in my wrath, If they shall enter into my rest; although the works had been completed from the foundation of the world.

ASV: For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world.

KJV Reverse Interlinear

For  we which  have believed  do enter  into  rest,  as  he said,  As  I have sworn  in  my  wrath,  if  they shall enter  into  my  rest:  although  the works  were finished  from  the foundation  of the world. 

What does Hebrews 4:3 Mean?

Verse Meaning

A better translation of "we who have believed" would be "we who believe" (Gr. pisteusantes, aorist active participle). The writer was not looking back to initial faith that resulted in justification but to present faith that would result in entering into rest (inheritance). The quotation from Psalm 95:11 emphasizes the impossibility of entering without faith. The writer added that this was true even though God had planned rest for His people when He created the world. God"s purpose and provision did not guarantee that His people would experience it. This depended also on their faith. Even Moses failed to enter rest in the Promised Land because he failed to trust God at Meribah ( Numbers 20:12).

Context Summary

Hebrews 4:1-10 - The Rest That Joshua Could Not Give
The good news of Canaan's rest was preached to Israel but availed nothing, because the hearers were destitute of faith. They said, Can God? instead of, God can! They thought of their enemies as giants and themselves as grasshoppers, because they left God out of account. Take God into account -and we are giants and our enemies grasshoppers.
To all of us Christ offers rest, not in the other life only, but in this. See Hebrews 4:3; Hebrews 4:11. Rest from the weight of sin, from care and worry, from the load of daily anxiety and foreboding. The rest that arrives from handing all worries over to Christ, and receiving from Christ all we need. Have we entered into that experience? In Hebrews 4:6; Hebrews 4:11, where a.v. reads, "unbelief," r.v., reads, "disobedience." If we disobey, we cannot believe; but when we believe we are sure to obey. In Hebrews 4:10 we are directed to our risen Lord, who has finished the work of Redemption and rests, as God did when He pronounced Creation to be "very good." When we understand what He meant by "It is finished," we, too, shall rest. [source]

Chapter Summary: Hebrews 4

1  The Sabbath-Rest for Christians is attained by faith
12  The power of God's word
14  By our high priest Jesus, the Son of God,
16  we may and must go boldly to the throne of grace

Greek Commentary for Hebrews 4:3

Do enter [εισερχομετα]
Emphatic futuristic present middle indicative of εισερχομαι — eiserchomai We are sure to enter in, we who believe. He hath said Perfect active indicative for the permanent value of God‘s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9, Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalm 95:1-11. Although the works were finished Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). From the foundation of the world Καταβολη — Katabolē late word from καταβαλλω — kataballō usually laying the foundation of a house in the literal sense. In the N.T. usually with απο — apo (Matthew 25:44) or προ — pro (John 17:24) about the foundation of the world. [source]
For we which have believed do enter into rest [εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες]
I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. Ἐισερχόμεθα categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers. [source]
As he said [καθὼς εἴρηκεν]
We enter in accordance with the saying which follows. [source]
As I have sworn - if they shall enter []
The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest. [source]
Although the works were finished [καίτοι τῶν ἔργων γενηθέντων]
This is an awkward and indirect way of saying, “these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered.” The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis. [source]

Reverse Greek Commentary Search for Hebrews 4:3

Mark 8:12 There shall no sign be given unto this generation [ει δοτησεται τηι γενεαι ταυτηι σημειον]
Matthew 16:4 has simply ου δοτησεται — ou dothēsetai plain negative with the future passive indicative. Mark has ει — ei instead of ου — ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ — im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3, Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
John 17:24 I will [τελω]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα — hina and the present active subjunctive of τεωρεω — theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου — katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
Acts 14:17 And yet [καιτοι]
Old Greek compound particle In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews 4:3). [source]
Ephesians 1:4 Before the foundation of the world [προ καταβολης κοσμου]
Old word from καταβαλλω — kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ — pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο — apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων — apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας — einai hēmās). Infinitive of purpose with the accusative of general reference (ημας — hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου — katenōpion autou f0). [source]
Hebrews 4:5 In this place [ἐν τούτῳ]
The passage already cited, Hebrews 4:3. It is cited again to show that the rest was not entered into. [source]
Hebrews 13:5 For he hath said [αὐτὸς γὰρ εἴρηκεν]
Rend. for “he himself.” God himself. For εἴρηκεν hathsaid, see Hebrews 1:13; Hebrews 4:3, Hebrews 4:4; Hebrews 10:9. [source]
Hebrews 1:2 By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 11:11 To conceive seed [εις καταβολην σπερματος]
For deposit of seed. See Hebrews 4:3 for καταβολη — katabolē Past age Beyond Sarah herself Even Sarah, old as she was, believed God who had promised. Hence she received power. [source]
Hebrews 4:5 And in this place again [και εν τουτωι παλιν]
The passage already quoted in Hebrews 4:3; Hebrews 3:11. [source]
Hebrews 13:5 Be ye free from the love of money [απιλαργυρος ο τροπος]
No copula, but supply εστο — esto “Let your manner of life Alpha privative and πιλος — philos and αργυρος — arguros The N.T. is full of the peril of money on the character as modern life is also. Content with such things as ye have Present passive participle of αρκεω — arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης — autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” For himself hath said God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other A noble promise in times of depression. [source]
Hebrews 9:26 Else must he often have suffered [επει εδει αυτον πολλακις πατειν]
A common elliptical use of επει — epei after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with εδει — edei is without αν — an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν — an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.” Since the foundation of the world See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8). At the end Consummation or completion as in Matthew 13:39. which see. Hath he been manifested Perfect passive indicative of πανεροω — phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). To put away sin See Hebrews 7:18 for the word ατετησις — athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent). [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
Revelation 13:8 Whose [ουαυτου]
Redundant use of genitive ου — autou (his) with ων — hou (whose) as common in this book, and singular instead of plural παντες — hōn with antecedent ου γεγραπται — pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω — ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου — graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 In the book of life of the Lamb [του εσπαγμενου]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 That hath been slain from the foundation of the world [απο καταβολης κοσμου]
For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]

What do the individual words in Hebrews 4:3 mean?

We enter for into the rest those having believed as He has said So I swore in the wrath of me Not shall they enter rest And yet the works from [the] foundation of [the] world have been finished
Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες καθὼς εἴρηκεν Ὡς ὤμοσα ἐν τῇ ὀργῇ μου Εἰ εἰσελεύσονται κατάπαυσίν Καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων

Εἰσερχόμεθα  We  enter 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κατάπαυσιν  rest 
Parse: Noun, Accusative Feminine Singular
Root: κατάπαυσις  
Sense: a putting to rest.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
πιστεύσαντες  having  believed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
εἴρηκεν  He  has  said 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to utter, speak, say.
Ὡς  So 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
ὤμοσα  I  swore 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ὄμνυμι 
Sense: to swear.
ὀργῇ  wrath 
Parse: Noun, Dative Feminine Singular
Root: ὀργή  
Sense: anger, the natural disposition, temper, character.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
εἰσελεύσονται  shall  they  enter 
Parse: Verb, Future Indicative Middle, 3rd Person Plural
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
κατάπαυσίν  rest 
Parse: Noun, Accusative Feminine Singular
Root: κατάπαυσις  
Sense: a putting to rest.
Καίτοι  And  yet 
Parse: Conjunction
Root: καίτοι  
Sense: and yet, although.
ἔργων  works 
Parse: Noun, Genitive Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
καταβολῆς  [the]  foundation 
Parse: Noun, Genitive Feminine Singular
Root: καταβολή  
Sense: a throwing or laying down.
κόσμου  of  [the]  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
γενηθέντων  have  been  finished 
Parse: Verb, Aorist Participle Passive, Genitive Neuter Plural
Root: γίνομαι  
Sense: to become, i.