Hebrews Chapter 4 Part 1

 

Hebrews Chapter 4 Part 1

A Rest for the People of God

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. Heb 4:1

us therefore fear,... Let us (holy brethren, Heb. 3:1, 3:6, 3:12-14) fear, lest we come short of eternal life. That the promise here is eternal life is clear in Heb. 4:14; 9:15; 1Jhn. 2:25.

a promise being... This is the first use of this important word in Hebrews. The content of this promise is defined as “entering His rest.”

into His rest... This is the rest which God gives, therefore it is called “My rest” (Psm. 95:11), and “His rest.” For believers, God’s rest includes His peace, confidence of salvation, reliance on His strength, and assurance of a future heavenly home (Mat. 11:29).

any of you... If there is no possibility of any of the "holy brethren" (Heb. 3:1, 3:6, 3:12-14) coming short of eternal life, such warnings are vain.

come short of... The entire phrase could be translated “lest you think you have come too late to enter into the rest of God” (12:15). With reverential fear, all are to examine their own spiritual condition (1Cor. 10:12; 2Cor. 13:5), and to actively press for commitment on the part of others (Jude 23).

We will see in many Scriptures throughout the Bible that it is possible for a person to have walked with God, and then turned their back on God and missed heaven. The best example is of course, Judas Iscariot. One of the best explained Scriptures of a person missing the Promised Land because of backsliding is:

Num. 14:34 “After the number of the days in which ye searched the land, [even] forty days, each day for a year, shall ye bear your iniquities, [even] forty years, and ye shall know my breach of promise.”

Num. 32:13 “And the LORD’S anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.”

The Promised Land of God is not for the sinful man, whether it be the Holy land promised to the descendants of Abraham in the flesh Israel, or whether it be his descendants in the spirit, (Christians).

The thing that concerns me in our society today is that too many people believe that just the fact that they were baptized will get them to heaven.

They are really not living in the will of God. They act as if they have purchased their (fire insurance), and they will go ahead and live just like all the other people in the world. They believe that they are safe, because they have made that one-time confession of faith. Salvation is a day to day walk. We will either grow stronger in the Lord each day, or we will return to sin.

This next few Scriptures in Jesus’ own words tell it all.

Mat. 7:21-23 “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?” “And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

Mat. 25:1-12 “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” “And five of them were wise, and five [were] foolish.” “They that [were] foolish took their lamps, and took no oil with them:” “But the wise took oil in their vessels with their lamps.” “While the bridegroom tarried, they all slumbered and slept.” “And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.” “Then all those virgins arose, and trimmed their lamps.” “And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.” “But the wise answered, saying, [Not so]; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.” “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.” “Afterward came also the other virgins, saying, Lord, Lord, open to us.” “But he answered and said, Verily I say unto you, I know you not.”

This leaves absolutely no doubt that our walk with God is every day until He returns.

It follows from the tragic example of Israel that Christians should also take warning. This is true because the promise of entering His rest still stands. The NIV rendering of the last half of the verse is, let us be careful that none of you be found to have fallen short of it. This is possible, but the word “found” cloaks a difficulty in the underlying text, involving a word which usually means “to seem” or “to suppose.” Some modern writers (Montefiore, Héring) prefer the meaning, “let us be careful that none of you suppose that he has missed it.” Since the following context seems dedicated to demonstrating that God’s rest is still open, this understanding is probably preferable.

The writer’s concept of “rest” must not be separated from its Old Testament roots. The Septuagint includes notable passages where the word for rest (katapausis), in connection with Israel’s possession of the land, is clearly paralleled with the word for inheritance (klēronomia). Moses showed clearly (Deut. 3:18-20; 12:9-11) that for Israel their rest was their inheritance. In the same way it is natural to suppose that the term “rest” for the writer of Hebrews was a functional equivalent for a Christian’s inheritance. That Christians are “heirs” he has already affirmed (Heb. 1:14) and will shortly do so again (Heb. 6:12, 6:17; cf. 9:15). How exactly he understood their relationship to this inheritance will unfold as his argument proceeds. But the inheritance itself can hardly be divorced from his presentation of Messiah’s kingdom and His “partners’” share in that. If this needed explicit confirmation, it could be found in Heb. 12:28.

If, as just suggested, the writer was concerned that none of his readers would think they had missed their “inheritance-rest,” it is quite conceivable that he was confronting the problem of the delay in the Second Advent, which Paul himself had also already encountered at Thessalonica. The writer of Hebrews’ later call to patience that the readers may “receive what He has promised” is followed by the assurance that “in just a very little while, ‘He who is coming will come and will not delay’” (Heb. 10:36-37). If this was God’s concern, it was urgent to show that this promised “rest” is still available.

For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. Heb 4:2

the gospel preached... The gospel was preached to Abraham, 430 years before the law (Gal. 3:8; Gen. 12:1-3), and to Israel under the law (Rom. 9:6-8; 10:7-21).

not being mixed... Greek: sungkerannumi, to mix together; mingle; to blend together; temper by mixing. Translated mix (Heb. 4:2) and temper together (1Cor. 12:24). It seems to be an idea taken from the human body which is kept alive by proper mixing of food with the saliva and gastric juices. Should this mixture not take place such food would be a means of death rather than life. So here, the gospel does not profit unless it is properly mixed and blended together with faith. God has obligated Himself to bless only those who believe (Mark 16:15-20; John 3:16; Rom. 1:16; 10:9-10; Heb. 11:6; Jas. 1:5-8).

faith in them... Mere knowledge of God’s message is not sufficient. It must be appropriated by saving faith. Later in the epistle a much longer exposition will take up this topic of faith (10:19-12:29).

The writer’s point of comparison is that, like the Jews who left Egypt (3:16-19), his generation had also received God’s message through the preaching of the gospel, they had been evangelized.

I truly believe, that all who are the true ministers of God desire, more than they desire life itself, to see everyone saved.

1Cor. 1:21 “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”

There are two things that happen when we preach. Some, who hear the Word of God, receive it unto salvation: others do not receive it and are damned. We see in the next few verses that God sent the message first to His chosen family. When they refused it, then God sent it to the unbelieving world that all who would receive His message might live.

2Thes. 2:12-13 “That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” “But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:”

Here the writer said that the gospel was preached to us (lit., “we were evangelized” or “we were given good news”). But this good news does not always refer to the plan of salvation from sin. In some circles the word “gospel” has acquired a sense too technical and narrow to do justice to the writer’s ideas here. What was preached to the Israelites of old was, quite clearly, God’s offer of rest. This, of course, was “good news” for them just as it is for people now, but it is not exactly what is meant today by “gospel.” The Greek verb used, euangelizomai, was fully capable of having a nontechnical sense in the New Testament (cf. its use in Luke 1:19; 1Thes. 3:6), but naturally the writer here did not sharply distinguish the “good news” about rest, which his readers had heard, from the “good news” to which the term “gospel” is more usually applied (cf. 1Cor. 15:1-4). But as the whole context shows, his concern was with the good news about a future rest for God’s people (cf. Heb. 4:10), not with the fundamental facts Paul spoke of in 1Cor. 15:1-58.

As was already pointed out in reference to the Israelites, the message they heard (about rest) was of no value to them, because of their lack of faith (cf. Heb. 3:19). That is to say, through unbelief they failed to take advantage of God’s offer of rest. So it follows that for the readers to profit from this invitation to rest, they had to exercise faith.

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. Heb 4:3

we which have… Those who exercise faith in the message of God will enter into their spiritual rest. This is the corollary of (Psm. 95:11) which states the opposite side: that the unbeliever will not enter into the rest which God provides.

As I have... Quoted from Psm. 95:11.

foundation of the... Greek: katabole - kosmou, the disruption or casting down of the social system—the one before Adam (see, Mat. 13:35). Social world, and refers to the overthrow of the pre-Adamite world by the flood of Gen. 1:2; 2Pet. 3:5-7; Psm. 104:5-9; Jer. 4:23-26 and the defeat of Lucifer and his earthly kingdom before Adam (Isa. 14:12-14; Eze. 28:11-17; Luke 10:18).

finished from the... The spiritual rest which God gives is not something incomplete or unfinished. It is a rest which is based upon a finished work which god purposed in eternity past, just like the rest which God took after He finished creation (verse 4).

“If they shall enter into my rest”: should be rendered exactly as it was (in 3:11): “They shall not enter into my rest.”

Rev. 20:4 “And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.”

We see in this next Scripture that God Himself established 6 days of work and one day of rest. It really does not matter whether this day is 24 hours or one thousand years.

Exo. 20:11 “For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.”

One of the greatest promises that Jesus made was the rest for the believer. We find this in His own words (in Mat. 11:28-29).

“Come unto me, all [ye] that labor and are heavy laden, and I will give you rest.” “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.”

This is precisely what he then affirmed. The words hoi pisteusantes should be rendered “we who believe” rather than we who have believed. The writer’s concern was not about their original faith in the past, but their perseverance in it (cf. Heb. 3:6, 3:14). Faith remains the prerequisite for entrance into rest, since it was to those who failed to exercise faith that God declared by oath they would not enter into His rest. This exclusion was definitive despite the fact that this rest had been established as far back as Creation itself.

For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. Heb 4:4

rest the seventh... Quoted from Gen. 2:2-3.

By way of explanation for the statement in verse 3, the writer cites the illustration of the seventh day of creation and quotes (Gen. 2:2). Then he repeats the last part of (Psm. 95:11).

With considerable enrichment of thought, the author then linked God’s Sabbath-rest at the time of Creation with the rest that the Israelites missed in the desert.

And in this place again, If they shall enter into my rest. Heb 4:5

If they shall... A reference to Psm. 95:7-11.

We cannot say enough about this rest of the Lord. Work for the night cometh, when no work can be done.

John 9:4 “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.”

God rested when He finished His creative activity and this kind of experience has, ever since, lain open to people who also finish the work that is set before them (cf. Heb. 4:10). When, as with the nation in the wilderness, a task is left unfinished, of such it must be said, They shall never enter My rest.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Heb 4:6

must enter therein,... There is no word in the Greek for must. It should read, "it remains for some to enter it." Just who they are is left up to the individual and not to the choice of God in any case. God wills that all be saved if they want to be (John 3:16; 1Tim. 2:4; 2Pet. 3:9; Rev. 22:17).

Abraham believed, and it was counted unto him for righteousness. There is only one way to heaven and this rest with our Lord Jesus Christ. We must believe, not only with our mind but in our heart, the Lord Jesus.

Heb. 11:6 “But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.”

One of the best Scriptures, in all the Bible on this is:

Rom. 10:10. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”

Mat. 21:43 “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.”

Jesus came to His own in power and great glory and they did not receive Him.

John 1:11 “He came unto his own, and his own received him not.”

We know that Jesus did everything He could to show them who He was and they just did not believe. Their lack of belief opened the door for the Gentiles to receive salvation.

Rom. 11:11 “I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.”

But the failure of the Israelites did not nullify the truth that some will enter that rest, and accordingly God renewed the offer (in Psm. 95:1-11) as late as the time of David.

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

Heb 4:7

To day, after... The 13th Old Testament prophecy in Hebrews (Heb. 4:7; Psm. 95:7-8). Next, Heb. 5:5. Here Paul applies the 95th Psalm in a prophetic sense to this present dispensation, warning men today not to harden their hearts and be cut off as Israel was in the wilderness.

Those who hear the Word of God have an obligation to receive the Word. God will not always strive with man. God offered salvation to the Jew first, but when they refused to accept it, He turned from them and sent the message to the Gentiles, who readily accepted it.

God deals with each of us on an individual basis. There is a time when God will say, That is enough, and will not call us any longer. We must accept salvation, the day it is offered.

2Cor. 6:2 “For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now [is] the accepted time; behold, now [is] the day of salvation”.

How can we neglect so great salvation, knowing that today might be the last time it is offered to us?

At that time God again set a certain day, calling it Today, thus presenting this opportunity to all readers of the psalm for whom the “Today” becomes their own “Today.” Already the writer had applied that “Today” to his readers (cf. Heb. 3:14-15).

For if Jesus had given them rest, then would he not afterward have spoken of another day. Heb 4:8

For if Jesus... This should have been translated "Joshua," for he is the one referred to here. The Hebrew: Yehoshua‛, which we write Joshua, is everywhere rendered Iesous (Jesus or Savior) by the Septuagint. It is this rendering that the apostle follows. If Joshua had given Israel rest God would not have spoken of another day of rest for His people (Heb. 4:8-9).

Christ Better than Joshua

1. Jesus was God’s only begotten Son; Joshua was not (Heb. 1:5-7; 4:14).

2. Christ’s followers enter rest now (Heb. 4:3, 4:10; Mat. 11:28-30); Joshua did not give rest (Heb. 4:8).

3. Christ provided real rest of which sabbath days under Joshua were mere types (Heb. 4:9-10; Col. 2:14-17).

4. Christ provided eternal rest; Joshua did not (Heb. 4:8-10).

5. Christ provided rest both here and hereafter; Joshua did not (Heb. 4:8-10; Mat. 11:28-30).

This is just explaining that this day of rest offered to the believers is not for their time here in the flesh, but is a promise of things to happen in the future at the second coming of Christ. This time of rest is not for the world to experience, but for those who endure to the end, and remain faithful.

Acts 14:22 “Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”

Gods true rest did not come through Joshua or Moses, but through Jesus Christ; who is greater than either one. Joshua led the nation of Israel into the land of their promised rest. However, that was merely the earthly rest which was only the shadow of what was involved in the heavenly rest.

The very fact that (according to Psm. 95), God was still offering His rest in the time of David (long after Israel had been in the Land), meant that the rest being offered was spiritual, superior to that which Joshua obtained. Israel’s earthly rest was filled with the attacks of enemies and the daily cycle of work.

The heavenly rest is characterized by the fullness of heavenly promise (Eph. 1:3), and the absence of any labor to obtain it.

But the readers were not to suppose that the promise of rest was realized in Joshua’s day. Here the author showed himself perfectly aware that the Old Testament might have been quoted to show that the rest had already been entered via the conquest of the land in Joshua’s time (cf. Jos. 22:4; 23:1). Probably it had been so quoted to his audience. But the writer’s rebuttal was simple and sufficient: if this had been so, God would not have spoken later about another day. The psalm which forms his text disproves the notion that the rest had already been entered and was no longer open.