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Heb_4:10. There is not an establishing of the reasoning in Heb_4:9 by a reference to the essence of the Sabbatic rest (Delitzsch and Riehm, Lehrbegr. des Hebräerbr. p. 804), but justification of the expression σαββατισμός , employed Heb_4:9. For not that which constitutes the nature of the Sabbath is here brought out, but the fact that in the case supposed a καταπαύειν can be ascribed to man, even as to God. Wrongly (because at least εἰσελθὼν γὰρ εἰς τὴν κατάπαυσιν αὐτοῦ κ . τ . λ . must have been written) does Schulz refer ὁ γὰρ εἰσελθών to ὁ λαός : “and when it has entered,” etc. And just as wrongly, because the context affords no point of support for the same, do Owen, Alting, Starck, Valckenaer, and more recently Ebrard and Alford, find in ὁ εἰσελθών a designation of Christ, in connection with which the ἔργα are then understood of the redemption completed, or also of the sufferings and death undergone. On the contrary, Heb_4:10 contains a universal proposition: for whoever has entered into His (namely, God’s) rest, has also on his part attained to rest from his works (the burdens and toils of the earthly life;[66] comp. LXX. Gen_3:17 : ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου ; Gen_5:29 : ΟὟΤΟς ΔΙΑΝΑΠΑΎΣΕΙ ἩΜᾶς ἈΠῸ ΤῶΝ ἜΡΓΩΝ ἩΜῶΝ ΚΑῚ ἈΠῸ ΤῶΝ ΛΥΠῶΝ ΤῶΝ ΧΕΙΡῶΝ ἩΜῶΝ ΚΑῚ ἈΠῸ Τῆς Γῆς , Ἧς ΚΑΤΗΡΆΣΑΤΟ ΚΎΡΙΟς Ὁ ΘΕΌς . Comp. also Rev_14:13): even as God from His own (works, the works of creation); for him has thus the Sabbath of everlasting blessedness set in.
[66] What is meant is not the works or labour “of sanctitication” (Tholuek, Grimm, Theol. Literaturbl. to the Darmst. A. K. Z. 1857, No. 29, p. 664); and still less the ritual ordinances of Judaism (Braun, Akersloot, Cramer, Semler, and Griesbach).