Hebrews 4 commentary
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This document provides commentary on Hebrews chapter 4 from three different sources. It discusses how Jesus was fully human and tempted, yet also divine. It aims to reconcile these aspects of Jesus' nature. The chapter can be broken into three sections dealing with entering God's rest. It explains the Israelites' failure to inherit the promised land was due to their unbelief, not God failing to keep His promises. God's unconditional promises to Abraham were on grace, while entrance to Canaan depended on obedience to the conditional Mosaic covenant. The commentary seeks to resolve theological issues around Jesus' humanity and God's faithfulness.
![his rest — God’s heavenly rest, of which Canaan is the type. “To-day” still continues, during
which there is the danger of failing to reach the rest. “To-day,” rightly used, terminates in the
rest which, when once obtained, is never lost (Rev_3:12). A foretaste of the rest Is given in the
inward rest which the believer’s soul has in Christ.
should seem to come short of it — Greek, “to have come short of it”; should be found,
when the great trial of all shall take place [Alford], to have fallen short of attaining the promise.
The word “seem” is a mitigating mode of expression, though not lessening the reality. Bengel
and Owen take it, Lest there should be any semblance or appearance of falling short.
6. CALVIN, "Let us therefore fear, etc. He concludes that there was reason to
fear lest the Jews to whom he was writing should be deprived of the
blessing offered to them; and then he says, lest anyone, intimating
that it was his anxious desire to lead them, one and all, to God; for
it is the duty of a good shepherd, in watching over the whole flock so
to care for every sheep that no one may be lost; nay, we ought also so
to feel for one another that every one should fear for his neighbors as
well as for himself
But the fear which is here recommended is not that which shakes the
confidence of faith but such as fills us with such concern that we grow
not torpid with indifference. Let us then fear, not that we ought to
tremble or to entertain distrust as though uncertain as to the issue,
but lest we be unfaithful to God's grace.
By saying Lest we be disappointed of the promise left us, he intimates
that no one comes short of it except he who by rejecting grace has
first renounced the promise; for God is so far from repenting to do us
good that he ceases not to bestow his gifts except when we despise his
calling. The illative therefore, or then means that by the fall of
others we are taught humility and watchfulness according to what Paul
also says,
"These through unbelief have fallen; be not thou then high minded, but
fear." [67] ^
(Romans 11:20.)
7. BI, Fearful of coming short
I.
WITH WHAT DOES THE FEAR ENJOINED IN THE TEXT MAINLY CONCERN ITSELF? Now,
the apostle cannot mean that we are to fear lest we should come short of heaven for want of
merit. There is not a man living who will not come short of heaven if he tries that road.
1. The great point is lest we come short of the heavenly rest by failing in the faith which will
give us rest. Note, then, that it becomes us to be peculiarly anxious that we do not come
short of fully realising the spirituality of faith. Many are content with the shells of religion,
whereas it is the kernel only which can feed the soul.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-7-320.jpg)
![Our previous word, "heed," means: recognizing the danger, we must take sin by the throat. This
word, "help," means: since we're all in danger, we must take our fellow sinner-saint by the hand.
Often, I'm sorry to say, we reverse the process. We take sin by the hand and our comrades by the
throat! That's a shame. Our individual struggles are tough enough without having to hassle our
brothers and sisters, too.
So we need one another. We need the insights and encouragement which come from regular
contact and interaction with other spiritually turned-on people. Chapter 10 exhorts us, "And let
us consider how to stimulate one another to love and good deeds, not forsaking our own
assembling together, as is the habit of some, but encouraging one another; and all the more, as
you see the day drawing near" (10:24,25). Be aware of the danger of isolationism.
As long as life lasts, we will be doing battle with the devil. We will not survive the battle if we go
it alone. We need to love and help each other daily. This focuses our attention upon the
complexity of modern life and the irrelevance of traditional churchianity. For how can we help
one another when we don't know each other? If you attended worship last Sunday, did you know
the person sitting to the right or left of you? How about the person sitting in front or back of
you? Do you really know your fellow Sunday School class members? Not just their names, them!
The persons who wear those names. Probably not. Reason? In Sunday School, as in church, we
tend to hide behind a mask of pretense, never venturing beyond the safe level of our intellectual
discussions of Bible facts.
Do you know what it is to bear another's burden? Or, to have someone help bear yours? How
many times has there been a breakdown of your ministry as "helper" (1 Corinthians 12:28b)
because you didn't know the person next to you needed help?
I stopped at a coffee shop recently. A chap came in. We got to talking. In the course of the
conversation I asked a casual question about his family and discovered his son had been gone
for the better part of a week. They didn't have the slightest idea where he was and were deeply
distressed over the boy's involvement in the drug scene. Had I not asked that casual question, I
could never have gotten under that man's burden with him.
We live in little mental cells. Isolated from each other. Hurting for help. Not knowing how to get
or even give it. That's why I find participation in a small group to be absolutely vital.1 It involves
risk, to be sure. One makes himself vulnerable. But in a healthy, Spirit-led small group there is a
healing force found nowhere else. Such clusters do not take the place of Sunday morning
worship. Or Sunday School. Or prayer meeting. They complement these, providing something
the others do not provide: the acceptance, approval and affection essential to full-orbed spiritual
maturity.
If we take the book of Hebrews seriously, we must and will find a contemporary way of fulfilling
the command to "help one another daily" (3:13). A command as unavoidable as that to "go into
all the world and preach the gospel" (Matthew 28:19). Or "be born again" (John 3:3). Or "teach"
the saints (Matthew 28:20). Or fulfill other categorical imperatives of scripture. This is not an
option. It is a command. "Exhort [help] one another daily."
5. Hang Tough.
"For we have become partakers of Christ, if we hold fast the beginning of our assurance firm
until the end; for who provoked Him when they had heard? Indeed, were not all those who came
out of Egypt led by Moses?" (3:14,16).
The people who missed the promised land weren't vicious sinners. They weren't social outcasts
or ugly criminals. They were a bunch of common folk who fed each other's fears instead of each
other's faith! They had much evidence of God's mercy right from the start. But, because they](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-43-320.jpg)
![III. Show that temporal Canaan was typical of the rest of faith.
It is plain from the context that the Apostle supposes the land of Canaan to have been typical of
the rest of faith. The land of Canaan was to have been their rest after their perilous journey from
Egypt. In this land they were to have been secure from the power of all their enemies round
about. He concludes the third chapter of this epistle, by asserting that "they could not enter into
this rest because of unbelief." And he begins the fourth chapter, by exhorting the Jews, to whom
he was writing "to fear lest a promise being left them of entering into rest" [the rest of faith,]
"any should seem to come short of it." And in the third verse he affirms, that "we who have
believed do enter into rest."
IV. What is implied in this rest.
1. Not a state of spiritual indolence.
2. Not waiting for God to do his own work, and ours too. Some people seem to be waiting for
God, and to have such an idea of his sovereignty as to throw upon him the responsibility of
doing not only that which belongs to him, but that also which belongs to themselves. They seem
to forget that holiness in man is his own act, and talk as if God would make men holy without
the proper and diligent exercise of their own powers. Others are waiting for God to convert their
children, and their neighbors, and the world, without any instrumentality of theirs, affirming
that God can, and will do his own work, in his own way, and in his own time. Thus entirely
overlooking the fact, that when God works, he works by means. This is anything but a right view
of the subject, and that is anything but faith which leads to these views, and to this course of
conduct; and this state of spiritual indolence, and this waiting for God are any thing but gospel
rest. Faith always implies a diligent and constant use of means. Faith respects not only the fact
that God will do thus and thus, but also recognizes the fact that he will do it by the appointed
means. Consequently true faith in God leads to any thing but the neglect of employing the
suitable instrumentality to effect the desired object.
3. The rest of faith does not imply that the Church is to be sanctified, and the world converted,
without the diligent and effectual co-operation of those who are co-workers with God.
4. Nor rest from labors of love.
5. Nor rest from watchfulness. Nor from any of those holy exertions that are indispensable to
guard against our enemies in this state of trial, and while in an enemy's country. Nor does it
imply any cessation from a diligent use of all the means of instruction, and of grace, both for our
own and others' edification, and salvation.
6. Nor the casting off responsibility, and the giving ourselves up to be drifted in any direction, by
the tides of influence which surround us.
7. Nor does it imply an exemption from temptation. Christ was tempted in all points like as we
are. And from our circumstances in this world, it is impossible that we should not continue to be
the constant subjects of temptation, from the world, the flesh and the devil. Nor does it imply
exemption from all heaviness and distress of mind. Christ was in heaviness. Paul had great
heaviness and continual sorrow of heart on account of his brethren. And Peter in his general
epistle to the saints says, "Now are we in heaviness through manifold temptations." Nor does it
imply exemption from severe trials and mental conflicts, for these things may always be
expected while we are in the flesh. And the gospel plainly teaches that to us it is given, not only
to believe in Christ, but also to suffer for his sake. But gospel rest does imply,
1. A complete cessation from all our own selfish works, the end of which is to promote our own
interests, temporal or eternal.
2. It implies a cessation from all self-righteous efforts. By self-righteous efforts, I mean,](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-46-320.jpg)
![people. The promised land was also to be rested every 7th year. When we truly rest we
appreciate that ultimately everything we have comes as a gracious gift from God. Joshua
brought a rest to the people of God from their weary wanderings in the wilderness after he led
them into the land and conquered the Canaanites. David expanded the kingdom's boundaries
bringing rest from warfare and a time of great prosperity. All these events point towards God's
"rest" for the believer, which most believers apparently fail to enter.
The Greek word most frequently translated "rest" in the Septuagint (in place of the Hebrew
word for the sabbath rest) and also in the NT, is anapausis. [pauo is the root verb meaning "to
make to cease" or "to refresh"]. Vine's dictionary says of this word, "Christ's rest is not a rest
from work, but in work, not the rest of inactivity but of the harmonious working of all the
faculties and affections-of will, heart, imagination, and conscience-because each has found in
God the ideal sphere for its satisfaction and development." The concept of rest in the NT is not
unlike the concept of the Tao, or the Way, that is the path of spontaneity and harmony been all
opposites, described in Zen Buddhism.
The Rest we are to enter is clearly defined for us in Hebrews 4:10. It is a ceasing from one's own
self-efforts in all areas of life so as to live thereafter in dependence on the indwelling Christ. The
Christian life is called "an exchanged life." That is, the believer finds a new dimension of
Spirit-filled living when he or she appropriates Galatians 2:20:
"I have been crucified with Christ, nevertheless I live. Yet not I, but Christ lives in me, and the
life I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for
me."
Jesus calls all of us to enter His rest. This applies not only to non-Christians, but to all of us!
"Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon
you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls.
For my yoke is easy, and my burden is light." (Matthew 11:28-30)
The lengthy exhortation by the author of Hebrews, (Chapters 3-4), to make certain we have
"entered God's rest" is immediately followed by verses that seem, at first, to be out of context:
Let us therefore strive to enter that rest, that no one fall by the same sort of disobedience. For
the word of God is living and active, sharper than any two-edged sword, piercing to the division
of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.
And before him no creature is hidden, but all are open and laid bare to the eyes of him with
whom we have to do. Since then we have a great high priest who has passed through the
heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest
who is unable to sympathize with our weaknesses, but one who in every respect has been
tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace,
that we may receive mercy and find grace to help in time of need. (Hebrews 4:11-16).
However, when we consider that we seldom know our hearts and must examine ourselves daily
in order to identify and reject the subtle new tactics of the enemy and our own flesh, these verses
make perfect sense. No matter how far we have come on our spiritual journey we must allow the
Word of God to sift the motives, thoughts and intents of our hearts; and we must allow the Word
of God to constantly judge us so that we keep on resting in Christ. This is the path to wholeness
and maturity in Christ. We dare not kick back and think we have arrived--the pilgrim journey is
new every day and our Trailblazer beckons us to press on, offering us His boundless resources
for what still lies ahead.
Classic reading on the above subjects: Major Ian Thomas, The Saving Life of Christ
Norman Grubb, The Deep Things of God](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-60-320.jpg)
![Israel had entered Canaan, is used to indicate that Sabbath-rest is the substance and
Canaan-rest but a shadow. There was an experience of rest for Israel in Canaan (from armed
invasion, natural disasters, failure of crops) when they were faithful to God. But even at best that
rest was outward and essentially physical, and could not satisfy the promise of rest to the human
race which was intended from the beginning. The author specifically states, There remains, then,
a Sabbath-rest for the people of God.
In verse 10, we learn at last the nature of that rest. It means to cease from one's own work, and
so, by implication, to trust in the working of God instead. In Ephesians 2:8-9 Paul asserts, "For
it is by grace you have been saved, through faith---and this not from yourselves, it is the gift of
God---not by works, [we are to rest from our own works!] so that no one can boast."
The use of the term sabbatismos ("Sabbath-rest") suggests that the weekly sabbath given to
Israel is only a shadow of the true rest of God. Paul also declares in Colossians 2:16-17 where he
lumps religious festivals, New Moon celebrations and sabbath days together as "a shadow of the
things that were to come, the reality, however, is found in Christ." Thus rest has three meanings:
(1) the Promised Land; (2) the weekly sabbath; and (3) that which these two prefigure, that
cessation from labor which God enjoys and which he invites believes to share. This third rest not
only describes the introduction of believers into eternal life, but also depicts the process by
which we will continue to work and live, namely, dependence on God to be at work through us.
"It is God who works in you to will and to act according to his good purpose" (Phil 2:13).
This is in many ways the lost secret of Christianity. Along with seeking to do things for God, we
are also encouraged to expect God to be at work through us. It is the key to the apostle's labors:
"I can do everything through him who gives me strength" (Phil 4:13). Also, "I have been crucified
with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in
the Son of God, who loved me and gave himself for me" (Gal 2:20). Note, "I no longer
live"---that is, I do not look for any achievement by my own efforts. Rather "Christ lives in me"
and the life I live and the things that I do are "by faith"---that is, done in dependence on the Son
of God working in and through me.
This makes clear that truly keeping the sabbath is not observing a special day (that is but the
shadow of the real sabbath), but sabbath-keeping is achieved when the heart rests on the great
promise of God to be working through a believer in the normal affairs of living. We cannot
depend on our efforts to please God, though we do make decisions and exert efforts. We cease
from our own works and look to his working within us to achieve the results that please him. As
Jesus put it to the apostles, "Apart from me you can do nothing" (Jn 15:5). They must learn to
work but always with the thought that he is working with them, adding his power to their effort.
That is keeping the sabbath as it was meant to be kept!
Learning to function from a position of rest is the way to avoid burnout in ministry or any other
labor. We are to become "co-laborers withGod," to use Paul's wonderful phrase. This does not
mean that we cannot learn many helpful lessons on rest by studying the regulations for keeping
the sabbath day found in the Old Testament. Nor that we no longer need time for quiet
meditation and cessation from physical labor. Our bodies are yet unredeemed and need rest and
restoration at frequent intervals. But we are no longer bound by heavy limitations to keep a
precise day of the week.
Paradoxically, we read in verse 11 the exhortation to make every effort to enter that [sabbath]
rest. Of course, effort is needed to resist self-dependence. If we think that we have what it takes
in ourselves to do all that needs to be done, we shall find ourselves rest-less and ultimately
ineffective. Yet decision is still required of us and exertion is needed; but results can only be
expected from the realization that God is also working and he will accomplish the needed ends.
This is also the clear teaching of Psalm 127:1, "Unless the LORD builds the house, its builders](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-67-320.jpg)
![Israel in the Old Testament as a warning to his readers that they might not be guilty of unbelief
unto apostasy. SCRIPTURES - HEBREWS 4:1-13 Heb. 4:1-13 (Read in Pop-up window) 1 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. 2. For unto us was the gospel[1] preached, as well as unto them: but the word
preached did not profit them, not being mixed with faith in them that heard it. 3. 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. 4. 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. 5. And in this place again, If they shall enter into my rest. 6. Seeing therefore it remaineth
that some must enter therein, and they to whom it was first preached entered not in because of
unbelief: 7. Again, He limiteth a certain day, saying in David, To say, after so long a time; as it is
said, To day if ye will hear His voice, harden not your hearts. 8. For if Jesus[2] had given them
rest, then would He not afterward have spoken of another day. 9. There remaineth therefore a
rest for the people of God. 10. For he that is entered into his rest, he also has ceased from his
own works, as God did from his. 11. Let us labour therefore to enter into that rest, lest any fall
after the same example of unbelief. 12. For the word of God is quick (that is living) and powerful,
and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit
and of the joints and marrow, and is discerner of the thoughts and intents of the heart.13.
Neither is there any creature that is not manifest in His sight, but all things are naked and
opened unto the eyes of Him with whom we have to do. EXPOSITION The subject for to day as
we come to the fourth chapter of Hebrews is "The rest of God and man". Men long for rest and
peace on the earth, but there are two fatal flaws in their longing for utopia. First, they want it
NOW-they desire the leopard and the kid to lie down together today and they want the lion to
eat straw like the ox here and now. Secondly, they expect it FROM MAN. They think that
from their own activities, they shall be able to bring in peace and rest to the world. In fact the
spirit of man is often the spirit of Nebechudnezar. He sits in his palace and looks about and
says, "Is not this great Babylon which I have built by the might of my power and the honor of my
majesty". In other words, men are unwilling to endure our world's fallen estate. In other
words, man has a fallen perspective. He has forgotten the past. He has neglected to relate
himself to the fact that man has sinned and that this civilization in which we live to day is "A
Fallen Civilization". Furthermore, he fails to get help for the future because he has not turned to
the word of God. Therefore, as he looks out upon the "human situation", he is troubled and
perplexed like the man who wrote Psalm 73. Asaph in Psalm 73 looked at the unrighteous and
saw that they were being blessed. It was a great problem to him. He had been taught that it was
"good to be righteous" and "bad to be unrighteous". But as he looked out over the human
situation, he saw that it was the unrighteous and wicked who were being blessed. They were
enjoying the fatness of all things but the righteous were those that were being persecuted. And
finally he confesses that it is more that he could possibly understand until he went into the
sanctuary of God and he saw their latter end. In other words, by looking at things from the
"Divine Viewpoint", he was enabled to understand what was really happening on the earth.
Joseph Whity once said that a man's biography should not have been written from his "birth"
but from his "death". What he meant was that only when a man's life is finished are we able to
understand the kind of life he lived. Now in a sense, if we are to understand human history, we
must begin with the "End of Human History". But we cannot do that as human beings. We can
only do that if we are given some revelation from above and the Bible is that revelation. It is
from the Bible that we obtain, not a bird's viewpoint of history, but "the Viewpoint of God", and
consequently we are able to understand the situation in which we find ourselves today. Now the
authors of the New Testament understood history because they looked at it from the standpoint
of the "Latter End". Because they had gone into the sanctuary of God, they had light and the
light they wanted to share with others. The writer of Hebrews was no exception. He had that
kind of light. He knew what Jesus Christ had done, and he knew that Jesus Christ was coming](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-75-320.jpg)
![the present in the light of those great events of the past and to rest in God for the supply of our
needs. It is not necessary for us "to scheme", "to work" to be busy trying to discover a way to
beat the situation. Leave it in the hands of God. Now God was very exasperated at Israel's
unbelief. That is evident at the climax of their unbelief at Kadesh Barnea. He had told them
that it was a land flowing with milk and honey. And so when they came to the boarders, what
do they do? They wonder if it is really so, and they went in to investigate it. In other words,
they left God out, and God permitted them to do it. The majority came back with the same
report as the minority. Canaan is a land of milk and honey. However, the majority said; there
are giants in the land and we cannot take it. The minority said, "Let's go in for we are well able
to overcome." One group looked at the difficulties and couldn't see God. The other looked at
God and didn't see the difficulties. Before long they were ready to stone one group-do you
remember which one? The majority report? No, those who brought the minority report who
said that they were able to overcome! In fact, they were ready to stone them to death. But God
intervened and said, "I am provoked, I am exasperated, I loath you in this situation". That is
what that word really means-to loathe. He said, I sentence you to sin unto death. And for 40
years they wandered around in that desert and were never able to enter the land of Canaan
because of "unbelief"! Now God is very exasperated at the Christian's unbelief. That is a lesson
that we must learn constantly. One thing that he cannot stand is for us to say, "I won't believe,
for that is an insult directed to His person". If in fact, it says "You are not a truthful God. You
are a liar "That is why there is no greater sin than to say "I do not believe God". Of course our
salvation is based on faith, but our life is too. We have come to think of unbelief as a trifling
sin. Of course, to presume upon God and believe something which He has not spoken, that is a
great sin too. But not to believe something that He has spoken, that is the thing that
exasperates God. God spoke to Ahaz concerning His plan for Israel. And Ahaz said that he did
not want to ask God to do anything to help because that might be tempting the Lord. God was
exasperated with Ahaz and in the midst of it gave the great promise of the Messiah, but Ahaz lost
the blessing that God had for him. In the midst of that statement in Isaiah 7, there is a phrase
in poetic form that rings down through Old Testament times. It says "if you will not believe,
surely you will not be established." (Isa. 7:9). 2 Chronicles 20:20 states it in the positive, If we
believe we shall be established! See unbelief is the thing that exasperates God. Just look at all
of those graves scattered over the desert for forty years. They are a testimony that God hates
unbelief. Scoff at "unbelief", if you will, but be sure to look at those corpses! THREE KINDS OF
REST Now our author is going to admonish his readers against the same type of failure that
Israel experienced in the wilderness. Here he talks about rest. There are three kinds of "rest"
and it is necessary to understand these three before you will understand Hebrews chapters three
and four. THE PAST REST (Justification) There is the "past rest" salvation which comes when
we receive Christ as our Savior and put our trust in Him and we have everlasting life. When we
"rest" in what God did through Christ, we have salvation. We stop trusting in the good works,
our culture, our education, being nice citizens of the community; we stop trusting in the
ordinances, baptism and the Lord's supper, in religion, or in anything except what Jesus Christ
did and we are given everlasting life. And it is not until then that we understand what it means
to be saved "by grace"-God's Riches At Christ's Expense[3] When a person comes to
understand this, his whole character changes. Instead of being proud and self-righteous and a
"know it all" about spiritual things, he becomes a humble, obedient, grateful, faithful leader in
Jesus Christ. He sees that he has nothing to commend himself to God and that Jesus Christ has
done everything. Then he is faithful to Christ, and he is born again-the time when he stops
trusting in himself and rests in God. That is one type of "rest". THE PRESENT REST
(Sanctification) Then there is the "present rest" of sanctification. Now that I am converted
because of what Christ did, it is my responsibility to work myself to death-so we are told by
many. Now we have to learn that Christian work is not done by human effort, it is done by
grace in the power of Christ. Of course when Jesus Christ works through us, we work-but it is](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-77-320.jpg)
![being very nice and pleasant, and appear to be a very spiritual Christian, but there is no reality
down in your heart. You may get way with this hypocrisy for a time, but the time is coming
when you will have to stand before the Word of God. There is no hypocrisy there. All things
are naked and opened (used of an animal ready for sacrifice whose neck was turned back). It
was also used of a criminal on his way to be executed when someone would take a sharp knife
and place it under his chin, so he could not hang his head, and avert his eyes from the people.
God will make us face the facts, and there will be no hanging of the head! Some day as Christians
we shall stand before the judgment seat of Jesus Christ and God shall see us as we really are. If
we have not believed in Jesus Christ, we shall stand before the Great White Throne Judgment
and God shall see us as we really are. The time is coming when we shall be seen by the Word of
God. A bullet can divide a body. A sword can divide a body. But what can deal with a man's
soul! You cannot touch his soul. But the Bible touches even to the dividing asunder of soul
and spirit, and if the word is speaking to you now, you may thrust it away, but the time is coming
when you shall face that Word of God. Our author is a great writer. He winds up verse 13: Heb.
4:13. Neither is there any creature that is not manifest in His sight, but all things are naked and
opened unto the eyes of Him with whom we have to do. He makes a play on words by using the
Greek word logos which means both a "word" and an "accounting." The very word which He
has spoken will ultimately judge us some day. But God's glorious rest, which man may still
participate in, is still available. The longing for peace and rest still cries out in human hearts
today. But it is future and is given by God. It is coming in the Kingdom of God. "Wherefore
we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God
acceptably with reverence and godly fear: For our God is a consuming fire" (Heb. 12;28-29). Did
you notice that all through this book, the author uses the words To-day, To-day, To-day if you
will hear His voice. There is an imperative running all through this fourth chapter. If I am
speaking to someone reading this who has received great light but has not yet come to Christ, I
want to warn you to take heed, lest there be in any of you an evil heart in apostatizing from the
living God. Lay hold of the salvation that is yours through Christ and enter into that rest by
faith in Him. [1] Gospel simply means "good news" and to ancient Israel it had to do with the
land to which God was bringing them. To us today, the "good news" is the message of Jesus
Christ and what He has done at Calvary. [2] But remember the man who led the people into the
land was Joshua. Why then does our translation read "Jesus"? The simple reason is that
"Jesus" is the Greek name for " Joshua" - Jehovah is salvation. [3] In English this is an acronym,
that is the first letter of each word of this phrase spells the word grace
19. BILL BRITTON, "The words of the song writer express so beautifully that condition which
will exist in the earth when men have entered into God’s rest, when Jesus Christ is truly Lord
and when the Adam nature has been put to the Cross.
“He will heal your broken-hearted,
He will cause your blind to see;
He will make your lame to walk again,
He will set your captives free.
Every prison will be opened,
Every yoke He’ll take away;
And the Lord shall reign in Zion,
For it is God’s Sabbath Day.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-80-320.jpg)
![heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did
from the earthly Canaan.
the word preached — literally, “the word of hearing”: the word heard by them.
not being mixed with faith in them that heard — So the Syriac and the Old Latin
Versions, older than any of our manuscripts, and Lucifer, read, “As the world did not unite with
the hearers in faith.” The word heard being the food which, as the bread of life, must pass into
flesh and blood through man’s appropriating it to himself in faith. Hearing alone is of as little
value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript
authority supports a different reading, “unmingled as they were (Greek accusative case agreeing
with ‘them’) in faith with its hearers,” that is, with its believing, obedient hearers, as Caleb and
Joshua. So “hear” is used for “obey” in the context, Heb_4:7, “To-day, if ye will hear His voice.”
The disobedient, instead of being blended in “the same body,” separated themselves as Korah: a
tacit reproof to like separatists from the Christian assembling together (Heb_10:25; Jud_1:19).
6. CALVIN, "For to us, etc. He reminds us that the doctrine by which God invites
us to himself at this day is the same with that which he formerly
delivered to the fathers; and why did he say this? That we may know
that the calling of God will in no degree be more profitable to us than
it was to them, except we make it sure by faith. This, then, he
concedes, that the Gospel is indeed preached to us; [68] but lest we
should vainly glory, he immediately adds that the unbelieving whom God
had formerly favored with the participation of so great blessings, yet
received from them no fruit, and that therefore we also shall be
destitute of his blessing unless we receive it by faith. He repeats the
word hear for this end, that we may know that hearing is useless except
the word addressed to us be by faith received.
But we must here observe the connection between the word and faith. It
is such that faith is not to be separated from the word, and that the
word separated from faith can confer no good; not indeed that the
efficacy or power of the word depends on us; for were the whole world
false, he who cannot lie would still never cease to be true, but the
word never puts forth its power in us except when faith gives it an
entrance. It is indeed the power of God unto salvation, but only to
those who believe. (Romans 1:16.) There is in it revealed the
righteousness of God, but it is from faith to faith. Thus it is that
the word of God is always efficacious and saving to men, when viewed in
itself or in its own nature; but no fruit will be found except by those
who believe.
As to a former statement, when I said that there is no faith where the
word is wanting, and that those who make such a divorce wholly
extinguish faith and reduce it to nothing, the subject is worthy of
special notice. For it hence appears evident that faith cannot exist in
any but in the children of God, to whom alone the promise of adoption
is offered. For what sort of faith have devils, to whom no salvation is](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-90-320.jpg)
![promised? And what sort of faith have all the ungodly who are ignorant
of the word? The hearing must ever precede faith, and that indeed that
we may know that God speaks and not men.
__________________________________________________________________
[67] Calvin renders the last verb "be disappointed," (frustratus,)
though the verb means properly to be behind in time, to be too late;
yet it is commonly used in the sense of falling short of a thing, of
being destitute; of being without. See Romans 3:23; 1 Corinthians 1:7;
chapter 12:15. To "come short" of our version fitly expresses its
meaning here, as adopted by Doddridge and Stuart; or "to fall short,"
as rendered by Macknight. "Seem" is considered by some to be
pleonastic. The verb dokeo is so no doubt sometimes, but not always;
but here appears to have a special meaning, as the Apostle would have
no one to present even the appearance of neglecting to secure the rest
promised. -- Ed.
7. John MacArthur takes this approach writing that...
From the human side, the first requirement for salvation is faith. Hearing the
gospel is essential, but it is not enough. The ancient Israelites heard God’s good
news of rest, but it did them no good since they did not accept it. They did not trust
in the God who gave them the good news. It does no good to hear if we do not
believe. That is the point here. Hearing the good news of the rest of God is of no
benefit, no profit, to any person at any time unless the hearing is united by faith.
It is tragic that hell is going to be populated with people who will say,
"Lord, Lord, did we not prophesy in Your name, and in Your name cast
out demons, and in Your name perform many miracles?" To which Jesus
will reply, “I never knew you; depart (present imperative) from Me,
you who practice (present tense = as the habit of your life; they may have
made of "profession" of faith but their life has never exhibited a change
of direction - emphasize "direction", not perfection, for no Christian
achieves the latter in this life, but not person is a true Christian who has
not exhibited the former!) lawlessness [cp 1Jn 3:4]” (Mt
7:22, 23-note; cf. Lk 13:26, 27).
Their knowledge and their work was not united with faith. Jews prided themselves
on the fact that they had God’s law (Ro 2:17, 18-note, Ro 2:23-note) and God’s
ordinances (cp Ro 1:32-note) and God’s rituals (Ro 10:3, 4-note). They were
especially proud to be descendants of Abraham. But Jesus warned that true
children of Abraham believe and act as Abraham did (Jn 8:39). Paul reminded his
fellow Jews that](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-91-320.jpg)
!["for we also have been evangelized just as they were," the perfect tense of the verb
implying, as Spicq observes, the completeness of the evangelization that had taken place,
and thus leaving no room for any excuse to the effect that the evangelization had been
inadequate or deficient. There is a real equivalence between the promise of the Old
Testament and the evangel (gospel) of the New Testament, for their essential content is the
same: the former looks ahead to fulfilment in Christ, the latter proclaims the
accomplishment in Christ of what was promised. Thus Paul, using a compound of the same
verb, describes the giving of the covenant promise to Abraham as the preaching of the
gospel beforehand to Abraham—his pre-evangelization (Gal 3:8).
But in the case of the Israelites in the wilderness the message (evangel) which they heard
did not benefit them, and the reason for this deplorable eventuality was that it did not meet
with faith in the hearers. Here we find three things in close association: (1) the message,
(2) hearing, and (3) faith. They are present in the same dynamic combination in Romans
10:14:
how are they to believe [faith] in him of whom they have never heard? and how are
they to hear [hearing] without a preacher [to proclaim the message]?
It follows that the message by itself, as an isolated concept, is of no avail; to be good
news it must be proclaimed so that there is a hearing of it; but, again, merely to hear it is in
itself insufficient, for to hearing the response of faith must be added. The generation in the
wilderness discovered to their cost that the same evangelical message which they heard and
faithlessly rejected became the source of their condemnation. What possible excuse can
there be for us if we follow their example? What difference can we plead (good news came
to us just as to them) except that, if anything, we are all the more culpable, for they had the
promise, whereas we have the fulfilment? To us he whom the evangelical message
proclaims says: "He who rejects me and does not receive my sayings has a judge; the word
that I have spoken will be his judge on the last day" (Jn 12:48) (Hughes, P. A. Commentary
On The Epistle To The Hebrews)
13. John Piper asks the pertinent question...
What was the good news preached to them? Well, among many other things it was God's
word to Israel from Mount Sinai in Exodus 34:6, 7,
"Then the LORD . . . proclaimed, 'The LORD, the LORD God, compassionate and
gracious, slow to anger, and abounding in lovingkindness and truth; who keeps
lovingkindness for thousands, who forgives iniquity, transgression and sin.'"
It was good news of love and mercy and forgiveness of every kind of iniquity and
transgression and sin. And it was the good news of God's promise that God would bring
them into the land of milk and honey and be with them if they would trust him and not rebel
(Numbers 14:8, 9).
So this writer says that the Israelites had heard the gospel just like his readers had -- not the
foundation of it in the death and resurrection of Christ, which his readers have heard -- but](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-94-320.jpg)
![still the promise that God is merciful and forgives sins and promises rest and joy for those
who trust him. So there is a very similar situation between Israel and the readers of this
letter, and the point is: this good news was not believed by Israel and so they did not enter
God's rest, God's promised joy.
Hebrews 4:2: "The word they heard [= the good news of forgiveness and promised joy]
did not profit them, because it was not united by faith in those who heard."
In other words, they didn't believe it. They doubted God. They distrusted him. They did not
have faith in his promise to give them a better future than they had in Egypt and so they
gave up on God and wanted the old life.
And what was the result of that unbelief? Heb 4:2 says: the promise "did not profit them." It
was of no value to them. It did not save them. As Heb 3:19 said, they did not enter God's
rest. They fell in the wilderness. God swore in his wrath that they would never enter his rest
-- a picture of missing heaven.
So the point of Heb 4:2 is exactly the same as the point of He 3:19 -- its a reason for why we
should fear unbelief.
Heb 3:19: "They were not able to enter because of unbelief."
Therefore (He 4:1) fear unbelief; because (He 4:2) when the good news to Israel was not
united to faith, it profited them nothing and they perished in the wilderness. The main point
is: fear this happening to you.
14. he Disciple's Study Bible rightly emphasizes that...
The gospel proclamation requires a response. Neutrality is not a valid response. The hearer
will either receive the message with repentance and faith or will reject it in unbelief.
Proclamation confronts the mystery of human free will. God forces no one to be saved. The
proclaimer of God's Word is not a coercer of people. Salvation comes when the individual
chooses to receive God's offer through Jesus Christ (Jn 1:12; Rev 22:17-note). Salvation is
rejected when the individual chooses not to receive God's offer (Ac 24:24, 23, 25; 1Co
1:18; 2Th 1:8). (Disciple's Study Bible)
Perhaps you have never considered the gospel as an OT teaching but have thought it was
restricted to the NT. While clearly the gospel is most fully expounded upon in the NT, Paul
makes it very clear that good news was proclaimed in the Old Testament...
And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the
gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN
YOU (quoting from God's promise to Abram in Ge 12:3)." (Galatians 3:8)
Comment: So how is this the gospel? Simply put, God's promise required the coming
of the Messiah to redeem the world for fulfillment of the promise toall nations.
Furthermore, this promise was made long before Israel became a nation, and thus took](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-95-320.jpg)
![on a more general or universal scope. Abraham thus believed this very early form of
the gospel and was justified by faith many years before God gave him the sign of
circumcision as a token of the covenant in Genesis 17:9, 10, 11, 12, 13, 14. Genesis
15:6 records that Abraham "believed in the LORD; and He reckoned it to him as
righteousness." To summarize, God's Word of promise [none of which shall ever fail]
as given to Abraham, indicated that all nations would or could be justified by faith. This
was a unique revelation in a day when all the world's nations had already drifted away
from monotheism and were relying on works to achieve whatever they may have
understood as salvation.
3 Now we who have believed enter that rest, just as
God has said, "So I declared on oath in my anger,
'They shall never enter my rest.' " And yet his work
has been finished since the creation of the world.
1. BARNES, "For we which have believed do enter into rest - That is, it is a certain
fact that believers “will” enter into rest. That promise is made to “believers;” and as we have
evidence that “we” come under the denomination of believers, it will follow that we have the
offer of rest as well as they. That this is so, the apostle proceeds to prove; that is, he proceeds to
show from the Old Testament that there was a promise to “believers” that they would enter into
rest. Since there was such a promise, and since there was danger that by unbelief that “rest”
might be lost, he proceeds to show them the danger, and to warn them of it.
As he said ... - see Heb_3:11. The meaning of this passage is this. “God made a promise of
rest to those who believe. They to whom the offer was first made failed, and did not enter in. It
must follow, therefore, that the offer extended to others, since God designed that some should
enter in, or that it should not he provided in vain. To them it was a solemn declaration that
unbelievers should not enter in, and this implied that believers would. “As we now,” says he,
“sustain the character of “believers,” it follows that to us the promise of rest is now made and we
may partake of it.”
If they shall enter ... - That is, they shall “not” enter in; see Heb_3:11. The “rest” here
spoken of as reserved for Christians must be different from that of the promised land. It is](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-96-320.jpg)
![entrance is now open to us, is far more valuable than that in the land
of Canaan. But let us now come to particulars.
3. For we which have believed do enter into rest, or, for we enter into
the rest after we have believed, etc. It is an argument from what is
contrary. Unbelief alone shuts us out; then faith alone opens an
entrance. We must indeed bear in mind what he has already stated, that
God being angry with the unbelieving, had sworn that they should not
partake of that blessing. Then they enter in where unbelief does not
hinder, provided only that God invites them. But by speaking in the
first person he allures them with greater sweetness, separating them
from aliens.
Although the works, etc. To define what our rest is, he reminds us of
what Moses relates, that God having finished the creation of the world,
immediately rested from his works and he finally concludes, that the
true rest of the faithful, which is to continue forever, will be when
they shall rest as God did. [69] And doubtless as the highest happiness
of man is to be united to his God, so ought to be his ultimate end to
which he ought to refer all his thoughts and actions. This he proves,
because God who is said to have rested, declared a long time after that
he would not give his rest to the unbelieving; he would have so
declared to no purpose, had he not intended that the faithful should
rest after his own example. Hence he says, It remaineth that some must
enter in: for if not to enter in is the punishment of unbelief, then an
entrance, as it has been said, is open to believers.
7. MURRAY, “WE have seen that with Israel, after its deliverance from Egypt,
there were two stages. The one, the life in the wilderness, with its
wanderings and its wants, its unbelief and its murmurings, its pro
vocation of God and its exclusion from the promised rest. The
other, the land of promise, with rest instead of the desert wander
ings, with abundance instead of want, and the victory over every
enemy instead of defeat: symbols of the two stages in the Christian
life. The one in which we only know the Lord as the Saviour
from Egypt, in His work on the cross for atonement and pardon.
The other, where He is known and welcomed as the glorified
Priest-King in heaven, who, in the power of the endless life,
sanctifies and saves completely, writes God s laws in the heart,
and leads us to find our home in the holiest of God s pre
sence. The aim of the writer in this whole section is to warn
1 It was.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-100-320.jpg)
![15:6 records that Abraham "believed in the LORD; and He reckoned it to him as
righteousness." To summarize, God's Word of promise [none of which shall ever fail]
as given to Abraham, indicated that all nations would or could be justified by faith. This
was a unique revelation in a day when all the world's nations had already drifted away
from monotheism and were relying on works to achieve whatever they may have
understood as salvation.
9. Barclay has the following analysis of katapausis in Hebrews 3 noting that...
In a complicated passage like this it is better to try to grasp the broad lines of the thought
before we look at any of the details. The writer is really using the word rest (katapausis) in
three different senses. (i) He is using it as we would use the peace of God. It is the greatest
thing in the world to enter into the peace of God. (ii) He is using it, as he used it in He
3:12-note, to mean The Promised Land. To the children of Israel who had wandered so long
in the desert the Promised Land was indeed the rest of God. (iii) He is using it of the rest of
God after the sixth day of creation, when all God’s work was completed. This way of using
a word in two or three different ways, of teasing at it until the last drop of meaning was
extracted from it, was typical of cultured, academic thought in the days when the writer to
the Hebrews wrote his letter. (Barclay, W: The Daily Study Bible Series, Rev. ed.
Philadelphia: The Westminster Press or Logos)
Since the Israelites were already established in Canaan when David wrote the Psalm 95 (Ps
95:11), its warning about missing out on God's rest must refer to something beyond the
possession of literal property.
10. C H Spurgeon wrote the following comments regarding Psalm 95:11...
There can be no rest to an unbelieving heart. If manna and miracles could not satisfy
Israel, neither would they have been content with the land which flowed with milk and
honey. Canaan was to be the typical resting place of God, where His ark should abide, and
the ordinances of religion should be established; the Lord had for forty years borne with the
ill manners of the generation which came out of Egypt, and it was but right that He should
resolve to have no more of them. Was it not enough that they had revolted all along that
marvellous wilderness march? Should they be allowed to make new Massahs and Meribahs
in the Promised Land itself? Jehovah would not have it so. He not only said but swore that
into His rest they should not come, and that oath excluded every one of them; their carcasses
fell in the wilderness.
Solemn warning this to all who leave the way of faith for paths of petulant murmuring
and mistrust. (Ed note: Spurgeon is not saying one can "lose salvation" but that their
"faith" was not genuine saving faith in the first place.) The rebels of old could not enter in
because of unbelief, "let us therefore fear, lest, a promise being left us of entering into his
rest, any of us should even seem to come short of it."](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-104-320.jpg)
![One blessed inference from this psalm must not be forgotten. It is clear that there is a rest of
God, and that some must enter into it: but "they to whom it was first preached entered not in
because of unbelief, there remaineth therefore a rest to the people of God."
The unbelievers could not enter, but "we which havebelieved do enter into rest." Let us
enjoy it, and praise the Lord for it for ever. Ours is the true Sabbatical rest, it is ours to rest
from out own works as God did from His. While we do so, let us "come into his presence
with thanksgiving, and make a joyful noise unto him with psalms." (Bolding added)
Spurgeon in his hints to pastors and laypersons on Psalm 95:11 adds that...
Verse 11. The fatal moment of the giving up of a soul, how it may be hastened, what are the
signs of it, and what are the terrible results.
Verse 10-11. The kindling, increasing, and full force of divine anger, and its dreadful
results.
Spurgeon - Do not tell me that there is no rest for us till we get to heaven. We who have
believed in Jesus enter into rest even now. Why should we not do so? Our salvation is complete.
The robe of righteousness in which we are clad is finished. The atonement for our sins is fully
made. We are reconciled to God, beloved of the Father, preserved by his grace, and supplied by
his providence with all that we need. We carry all our burdens to him and leave them at his feet.
We spend our lives in his service, and we find his ways to be ways of pleasantness, and his paths
to be paths of peace. Oh, yes, we have found rest unto our souls! I recollect the first day that I
ever rested in Christ, and I did rest that day. And so will all of you who trust in Jesus as I trusted
in him.
11. MacArthur
Those who sinned while wandering in the wilderness not only forfeited Canaan. Unless they
exercised personal faith in God sometime during the forty years, they also forfeited eternal
life-of which Canaan was only a symbol. (MacArthur, John: Hebrews. Moody
Press or Logos)
Other conservative, evangelical writers such as Ray Stedman agree that although individual
Israelites like Moses, Aaron and Miriam who died in the wilderness did not enter Canaan, their
failure to enter the promised land did not indicate that they died eternally. On the other hand
Stedman feels that the majority of Israel who came out of Egypt and physically died in the
wilderness, not entering the physical land of Canaan, did perish eternally because they did not
believe in the Messiah. (See Stedman's comments in Hebrews: Commentary Part I)
12. preceptauin, “Rest (2663) (katapausis [word study] from kata = prefixed preposition in its
local use means “down,” and speaks of permanency + pauo = Cease, stop, pause, make an end.
(See excursus on Rest in Hebrews 4) Applied to men entering God’s rest, this word speaks of
no self-effort as far as salvation is concerned. It means the end of trying to please God by feeble,](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-105-320.jpg)
![“creation” properly so called. That is done; and the sublime cessation from that constitutes the
“rest of God.”
2. CLARKE, "For he spake in a certain place - This certain place or somewhere, που, is
probably Gen_2:2; and refers to the completion of the work of creation, and the setting apart the
seventh day as a day of rest for man, and a type of everlasting felicity. See the notes on Gen_2:1,
etc., and See here Heb_2:6 (note).
3. GILL, "For he spake in a certain place,.... Gen_2:2 that is, Moses, the penman of that
book spoke, or God by him:
of the seventh day on this wise; of the seventh day of the world, or from the creation of the
heavens and the earth:
and God did rest the seventh day from all his works: of creation, but not of providence;
for in them he works hitherto; nor does this rest suppose labour with fatigue and weariness, and
ease and refreshment from it; only cessation from working in a creative way, and the utmost
delight, complacency and satisfaction in what he had done. The Alexandrian copy leaves out the
phrase, "the seventh day".
4. HENRY, "He illustrates and confirms it that those who believe are thus happy, and do enter
into rest. (1.) From God's finishing his work of creation, and so entering into his rest (Heb_4:3,
Heb_4:4), appointing our first parents to rest the seventh day, to rest in God. Now as God
finished his work, and then rested from it, and acquiesced in it, so he will cause those who
believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the
observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the
seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of
nothing by creating power, and praying to him that he would create them anew by his Spirit of
grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith
they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who
believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so
those who now believe shall enter into rest. (4.) From the certainty of another rest besides that
seventh day of rest instituted and observed both before and after the fall, and besides that
typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken
of another day and another rest, whence it is evident that there is a more spiritual and excellent
sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and
this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the
rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to
rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is
the repose and perfection of nature and grace too, where the people of God shall enjoy the end of
their faith and the object of all their desires. (5.) This is further proved from the glorious
forerunners who have actually taken possession of this rest - God and Christ. It is certain that
God, after the creating of the world in six days, entered into his rest; and it is certain that Christ,
when he had finished the work of our redemption, entered into his rest; and these were not only
examples, but earnests, that believers shall enter into their rest:
5. JAMISON, "he spake — God (Gen_2:2).](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-112-320.jpg)
![God did rest the seventh day — a rest not ending with the seventh day, but beginning then
and still continuing, into which believers shall hereafter enter. God’s rest is not a rest
necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which
creation was the beginning [Alford]. Hence Moses records the end of each of the first six days,
but not of the seventh.
from all his works — Hebrew, Gen_2:2, “from all His work.” God’s “work” was one,
comprehending, however, many “works.”
6. MURRAY, "WE speak, with Scripture, of the rest of faith. Faith, however,
only gives rest because it rests in God ; it rests because it
allows God to do all ; the rest is in God Himself. It is His
own divine rest into which we enter by faith. When the
Holy Ghost says, My rest, His rest, God rested, it teaches
us that it is God s own rest into which we enter, and which
we partake of. It is as faith sees that the creature was
destined to find its rest nowhere but in the Creator, and that
in the entire surrender to Him, to His will and His working, it
may have perfect rest, that it dares to cast itself upon God,
and have no care. It sees that God, the cause of all move
ment and change, is Himself the immovable and unchangeable
143 Gbe ibolfest or nil
One, and that His blessed rest can never be disturbed by what is
done either by Himself or by others. Hearkening to the loving
offer, it forsakes all to find its dwelling-place in God and His
love. Faith sees what the rest of God is ; faith believes that
it may come and share in it ; faith enters in and rests, it yields
itself to Jesus to lead it in and make it partaker. Because it
honours God and counts Him all, God honours it; He opens the
door, and the soul is brought in to rest in Him.
This faith is faith in Jesus. It is the insight into His
finished work, the complete salvation He bestows, the perfect-
tion which was wrought in Him personally, and in which we
share as partakers of Christ. The connection between the
finishing of a work and the rest that follows is clearly seen in
what is said of creation. God rested on the seventh day from
all His works. He that is entered into His rest, hath himself
also rested from his work, as God did from His. The rest of
God was His glad complacency in what He had finished in
Creation, the beginning of His blessed work of Providence to](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-113-320.jpg)
![and rest even in the midst of the troubles of this world. To be sure, we will still experience
troubles, but in those troubles we have our rest in Him for He Himself declared...
These things I have spoken to you, so that in Me you may have peace. In the world you have
tribulation, but take courage (present imperative = Our Lord's command for us to
continually be firm and resolute in the face of danger. Even in the troubles Jesus tells us to
be of good cheer and He never commands that which He does not also enable us to
obey!); I have overcome (perfect tense = nikao [word study] - experienced victory,
prevailed and the tense emphasizes the endurance and permanence of His victory!) the
world (kosmos [word study] = not so much the material world but the prevailing anti-god,
self-centered attitude and actions which are indomitably opposed to God and His children).
(John 16:33)
5. JAMISON, "in this place — In this passage of the Psalm again, it is implied that the rest
was even then still future.
6 It still remains that some will enter that rest, and
those who formerly had the gospel preached to them
did not go in, because of their disobedience.
1. BARNES, "Seeing therefore it remaineth that some must enter therein - That is,
“Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and
since they to whom it was first promised did not inherit it, it follows that it must still be in
reserve.” This is the conclusion which the apostle draws from the argument in the previous
verses, and is connected with Heb_4:9, where he says that “there remaineth a rest to the people
of God” - the point to which the whole argument tended. The statement in Heb_4:7, Heb_4:8, is
to be regarded as an “interruption” in stating the conclusion, or as the suggestion of a new
thought or a new argument bearing on the subject, which he sets down even while stating the
conclusion from his argument. It has the appearance of being “suggested” to him as a new
thought of importance, and which he preferred to place even in the midst of the summing up of
the argument rather than omit it altogether. It denotes a state of mind full of the subject, and
where one idea came hastening after another, and which it was deemed important to notice,
even though it should seem to be out of place. The “position” in this Heb_4:6 is, that it was a
settled or indisputable matter that some would enter into rest. The implied argument to prove
this is:
(1) That there was a “rest” spoken of which deserved to be called a “divine rest,” or the “rest of
God;”
(2) It could not be supposed that God would prepare such a rest in vain, for it would follow
that if he had suited up a world of rest, he designed that it should be occupied. As he knew,](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-118-320.jpg)
![It will be as difficult, nay, more difficult, to come to Christ tomorrow, than it
is today: therefore today hear his voice, and harden not your heart. Break the
ice now, and by faith venture upon your present duty, wherever it lies; do what
you are now called to. You will never know how easy the yoke of Christ is, till
it is bound about your necks, nor how light his burden is, till you have taken it
up. While you judge of holiness at a distance, as a thing without you and
contrary to you, you will never like it. Come a little nearer to it; do but take it
in, actually engage in it, and you will find religion carries meat in its mouth; it
is of a reviving, nourishing, strengthening nature. It brings that along with it,
that enables the soul cheerfully to go through with it. --Thomas Cole
(1627-1697) in the "Morning Exercises
5. JAMISON, "Again — Anew the promise recurs. Translate as the Greek order is, “He
limited a certain day, ‘To-day.’” Here Paul interrupts the quotation by, “In (the Psalm of) David
saying after so long a time (after five hundred years’ possession of Canaan),” and resumes it by,
“as it has been said before (so the Greek oldest manuscript, before, namely, Heb_3:7,
Heb_3:15), To-day if ye hear His voice,” etc. [Alford].
6. CALVIN, "But there is some more difficulty in what he immediately subjoins,
that there is another today appointed for us in the Psalm, because the
former people had been excluded; but the words of David (as it may be
said) seem to express no such thing, and mean only this, that God
punished the unbelief of the people by refusing to them the possession
of the land. To this I answer, that the inference is correct, that to
us is offered what was denied to them; for the Holy Spirit reminds and
warns us, that we may not do the same thing so as to incur the same
punishment. For how does the matter stand? Were nothing at this day
promised, how could this warning be suitable, "Take heed lest the same
thing happen to you as to the fathers." Rightly then does the Apostle
say, that as the fathers' unbelief deprived them of the promised
possession, the promise is renewed to their children, so that they may
possess what had been neglected by their fathers.
7. ALEX PETERSON, “
A.When making a decision, most people procrastinate. Why?
All I can really give is my own opinion about the matter, but I believe most people
procrastinate decision-making because they feel that if they don’t make a decision, they
won’t make a wrong decision. However, sometimes not making a decision, or putting off
making one is a decision in itself that may allow conclusions to ongoing matters come to a
close without your intervention.
B.Why is obedience an urgent matter (4:7)?](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-125-320.jpg)
![5. JAMISON, "Answer to the objection which might be made to his reasoning, namely, that
those brought into Canaan by Joshua (so “Jesus” here means, as in Act_7:45) did enter the rest
of God. If the rest of God meant Canaan, God would not after their entrance into that land, have
spoken (or speak [Alford]) of another (future) day of entering the rest.
6. CALVIN, "For if Jesus had given them rest, or, had obtained rest for them,
etc. He meant not to deny but that David understood by rest the land of
Canaan, into which Joshua conducted the people; but he denies this to
be the final rest to which the faithful aspire, and which we have also
in common with the faithful of that age; for it is certain that they
looked higher than to that land; nay, the land of Canaan was not
otherwise so much valued except for this reason, because it was an
image and a symbol of the spiritual inheritance. When, therefore, they
obtained possession of it, they ought not to have rested as though they
had attained to the summit of their wishes, but on the contrary to
meditate on what was spiritual as by it suggested. They to whom David
addressed the Psalm were in possession of that land, but they were
reminded of the duty of seeking a better rest.
We then see how the land of Canaan was a rest; it was indeed but
evanescent, beyond which it was the duty of the faithful to advance. In
this sense the Apostle denies that that rest was given by Joshua; for
the people under his guidance entered the promised land for this end,
that they might with greater alacrity advance forward towards heaven.
And we may hence easily learn the difference between us and them; for
though the same end is designed for both, yet they had, as added to
them, external types to guide them; not so have we, nor have we indeed
any need of them, for the naked truth itself is set before our eyes.
Though our salvation is as yet in hope, yet as to the truth, it leads
directly to heaven; nor does Christ extend his hand to us, that he may
conduct us by the circuitous course of types and figures, but that he
may withdraw us from the world and raise us up to heaven. Now that the
Apostle separates the shadow from the substance, he did so for this
reason, -- because he had to do with the Jews, who were too much
attached to external things.
He draws the conclusion, that there is a sabbathizing reserved for Gods
people, that is, a spiritual rest; to which God daily invites us.
7. Barton Bouchier - If ye will hear his voice. Oh! what an if is here! what a reproach is here to
those that hear him not! "My sheep hear my voice, and I know them, and they follow me"; "but
ye will not come to me that ye might have life." And yet there is mercy, there is still salvation, if
ye will hear that voice. Israel heard it among the thunders of Sinai, "which voice they that heard
it entreated that the word should not be spoken to them any more"; so terrible was the sight and](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-130-320.jpg)
![confusion. It was done in violation of their instructions, which prescribed that all proper
names should be rendered as they were commonly used
To some extent, the Old Testament Joshua (Jesus) son of Nun led Israel into the land of Canaan
was but a faint shadow or picture or type (See related discussion - Typology - Study of Biblical
types) of the real rest prophesied by David in Ps 95:7. This rest was not a land but a life which
was ultimately fulfilled in the "greater Joshua", Jesus the Son of God! Jesus is the "Pioneer
and Perfector of our faith" (NET Bible He 12:2-note) the ultimate Joshua (cp He 2:10 - Author =
Pioneer in RSV-note).
Dost ask Who that may be?
Christ Jesus it is He;
Lord Sabaoth His name,
From age to age the same,
And He must win the battle.
(Martin Luther, 1529)
The following passage would have been familiar to the Hebrew readers of this epistle and might
have even been quoted by them to suggest that a rest was no longer available.
Now it came about after many days, when the LORD had given rest to Israel from all
their enemies on every side, and Joshua was old, advanced in years (Joshua 23:1)
To reiterate what was stated earlier, the Greek construction conveys the following thought which
would serve to counter any arguments that the rest had been consummated in the time of
Joshua...
If Joshua had given them rest [as he did not], God would not have spoken later about
another day [as he did in Ps 95].
The point is that according to Psalm 95 (Ps 95:7) God was still offering His rest in the time of
David (long after Israel had been in the Promised land and long afterJoshua 23:1 was written)
which indicates (1) the rest of God was still available to the Hebrew readers and (2) that
the rest was not a "land" but a "life"; i.e., the rest that was now available was a spiritual rest not
a promised land! And this is the same rest the writer of Hebrews desires for his readers to enter!
And to do so "Today"! It is the same rest every sinner need to enter in order to experience rest in
their souls from the power and fear of the penalty (eternal death) of sin.
As the OT promises point beyond Moses to Christ, so the rest of God in Ge 2:2 (quoted in the
next verse He 4:9) points beyond Joshua and David to the final rest to which believers in Christ
will attain if they hold fast their confidence and the beginning of (their) assurance firm until
the end (He 3:6-note, He 3:14-note, cpMt 24:13). Their holding fast is not a "work" that merits
salvation but a work that is enabled by salvation! The point is that only those with genuine faith
in the Messiah will be able to hold fast or persevere to the end.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-132-320.jpg)
![W E Vine adds that...
sabbatismos (σαββατισµός), “a Sabbath-keeping,” is used in Heb 4:9, rv, “a sabbath rest,”
kjv marg., “a keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e.g.,
in Ex 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath “rest” to be
enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in
contrast to the weekly Sabbath under the Law. Because this sabbath “rest” is the “rest” of
God Himself, He 4:10, its full fruition is yet future, though believers now enter into it. In
whatever way they enter into divine “rest,” that which they enjoy is involved in an
indissoluble relation with God. (Vine's Expository Dictionary of New Testament Words)
Vine in his collected writings adds this note...
There remains therefore a sabbath rest [a sabbatismos, or sabbath-keeping] for the people of
God.—no sooner had His handiwork been marred by sin than God began to work with a
view to man’s redemption and to the restoration of the enjoyment of the rest of communion
with Him. Hence all the pre-figurative sacrifices and types and shadows in the Old
Testament. The work of redemption having been accomplished on the Cross, God raised
Him from the dead, seated Him at His right hand and rested once more.
Man was now called not to keep a seventh-day rest,
appertaining to the old creation,
but an abiding rest in Christ.
In Him God rests eternally. The believer is called to apprehend what it means to enjoy His
rest; and this as against the world, the flesh and the devil.
This is granted not one day in the week,
but a sabbatismos,
a sabbath-keeping all the days of the year.
This word sabbatismos has a Greek suffix added to a Hebrew word. This is used instead of
katapausis (as in He 3:11, 18; 4:1, 3, 5, 10, 11), a cessation....
...As has been pointed out, our sabbath in this day of the indwelling Holy Spirit and His
ministry, is not one day in the week; “there remains [i.e., abides continually] a sabbath rest
[a sabbatismos, a sabbath-keeping] for the people of God.” Our rest is in the living and
glorified Christ on the ground of His finished work at Calvary.
This rest does not depend on special days,
it is not intermittent.
If kept uninterruptedly as God designs it for us, then our delight is in the Lord and we may
enjoy constant fellowship with Him. We are ever to refrain from doing our pleasure,
pursuing our own ways and engaging in any business as if it was our own. If we do so we
cannot enjoy the privilege of rest in Christ. We are ever to abstain from useless talk of the
lips, which “tendeth only to penury” (Prov. 14:23). (Vine, W. Collected writings of W. E.
Vine. Nashville: Thomas Nelson or Logos)](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-138-320.jpg)
![The Messianic Jewish writer Arnold Fruchtenbaum describes sabbatismos as...
the ideal rest. It is provided by God. It is available today and the readers of Hebrews can
attain it by faith. It means reaching a definite stage of attainment after satisfactorily
fulfilling God’s purpose for their life. God finished His work and He entered into Sabbath
Rest. Sabbath Rest is a type of spiritual maturity. It was destined primarily for Israel in Ex
20:8, 9, 10, 11. Its symbolic meaning is that it remains for the true believer, both Jew and
Gentile. This is a promise of rest available for every believer. If a believer persists in his
faith, he will reach a level of spiritual maturity when he ceases to constantly struggle over
the basics of the spiritual life. (The Messianic Jewish Epistles : Hebrews, James, First Peter,
Second Peter, Jude)
Thayer writes that sabbatismos refers to...
the blessed rest from toils and troubles looked for in the age to come by the true worshippers
of God and true Christians
Marvin Vincent writes that ...
The sin and unbelief of Israel were incompatible with that (sabbatismos) rest. It must
remain unappropriated until harmony with God is restored. The Sabbath-rest is the
consummation of the new creation in Christ (Ed: Which will not be fully consummated until
we enter into the state of glorification and into the presence of the very one Who Himself is
the Source and Essence of Rest!), through whose priestly mediation reconciliation with God
will come to pass.
Sabbatismos is used here to indicate the perpetual Sabbath rest to be enjoyed uninterruptedly by
believers in their fellowship with the Father and the Son under the New Covenant in contrast to
the weekly Sabbath under the Old Covenant of the Law. In this verse the writer is referring to a
divine rest into which the believers enter in their relationship with God not just in eternity future
but (in my opinion) also in the here and now while still on earth (albeit our spiritual rest will not
be perfected until we reach glory in the presence of God).
Hagner notes that...
The rare Greek word for Sabbath-rest in this verse (sabbatismos) is deliberately used by the
author in place of the word for “rest” used previously in his argument (katapausis) in order
to emphasize that the rest of which he has been speaking is of an eschatological
order-indeed, of the order of God’s own sabbath-rest. God’s sabbath-rest thus becomes a
symbol for our rest. (New International biblical commentary: Hebrews)
Craig Evans...
The author of Hebrews admonishes Jewish Christians to enter God’s “rest” (Heb 3–4). The
author infers from Scripture and Israel’s history that “there remains a sabbath rest
[sabbatismos] for the people of God” (Heb 4:9).
The reference here is not to weekly Sabbaths or to any particular holy day, but to
the eschatological fulfillment of God’s will.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-139-320.jpg)
![At this time all believers will enter God’s rest, or sabbath. (Dictionary of New Testament
Background : A Compendium of Contemporary Biblical Scholarship)
9. Unger commenting on Hebrews 4:9,10 writes that...
Redemptive rest is available for God’s people. These verses refer to the rest
called sabbath-keeping (sabbatismos, ‘a state of rest from labor’) which involves the
believer’s resting completely in a perfect work of redemption (Heb 4:3,4) as God rested
from a perfect work of creation, Heb 4:10. This rest of redemptionreposes wholly in the
work of the Cross, and ceases from all self-effort, human merit or legalistic claim as a
means either to salvation or sanctification, 10 (cf.Ep 2:8, 9, 10). It projects the victory of
faith in conquest over spiritual enemies (the world, the flesh and the devil). (The new
Unger's Bible handbook)
10. Donald Guthrie comments that...
The description of the rest as a sabbath rest is important because it introduces a word
(sabbatismos) which occurs nowhere else. It may have been coined by this writer (so MM),
for it effectively differentiates between the spiritual kind of rest and the Canaan rest (the
psalm has the word katapausis). (Hebrews: An Introduction and Commentary)
11. “Seven Cole...
The author here uses a unique word for rest (sabbatismos), translated “Sabbath rest.” Some
think that he coined the word.
It calls attention to the spiritual aspect of God’s rest. It goes beyond observing the
seventh day as holy. It goes beyond entering the physical Promised Land. This
Sabbath rest is a soul-rest.
It is what Jesus promised when He said, “Come to Me, all who are weary and heavy-laden,
and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and
humble in heart, and You will find rest for your souls. For My yoke is easy and My burden
is light” (Mt. 11:28, 29, 30). (Hebrews 4:1-11 Cultural Christianity versus Saving Faith)
Compare rest [katapausis] in [Re 14:13-note]
From the context this Sabbath rest is one in which a believer can enter today (Re 14:10-note)
although obviously not as completely and fully as when we are in our future state of glory (Re
14:13-note). This Sabbath Rest for a believer is also described in the next verse as a rest from
one's own works. What keeps a person from entering this "Sabbath rest"? (Re 14:11-note)
"Disobedience" (which in turn in the context is a manifestation of unbelief - cp Hebrews
3:18, 19-note).](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-140-320.jpg)
![he also hath ceased from his own works, as God did from his; Christ had works to do,
as preaching the Gospel, performing miracles, and obtaining the redemption and salvation of his
people: these were given him to do, and he undertook them, and he has finished them; and so
ceases from them, as never to repeat them more; they being done effectually, stand in no need of
it; and so as to take delight and complacency in them; the pleasure of the Lord prospering in, his
hand, the effects of his labour answering his designs; just as God ceased from the works of
creation, when he had finished them.
4. HENRY, "He that hath entered into rest hath also ceased from his own works as God did
from his, Heb_4:10. Every true believer hath ceased from his own works of righteousness, and
from the burdensome works of the law, as God and Christ have ceased from their works of
creation and redemption.
VI. The apostle confirms the misery of those who do not believe; they shall never enter into
this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath
of God can make it. As sure as God has entered into his rest, so sure it is that obstinate
unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never
reached the promised land, so sure it is that unbelievers shall fall into destruction, and never
reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of
Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is
that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace
and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or
eternal rest: it remains only for the people of God; others by their sin abandon themselves to
eternal restlessness.
5. JAMISON, "For — justifying and explaining the word “rest,” or “Sabbatism,” just used
(see on Heb_4:9).
he that is entered — whosoever once enters.
his rest — God’s rest: the rest prepared by God for His people [Estius]. Rather, “His rest”: the
man’s rest: that assigned to him by God as his. The Greek is the same as that for “his own”
immediately after.
hath ceased — The Greek aorist is used of indefinite time, “is wont to cease,” or rather,
“rest”: rests. The past tense implies at the same time the certainty of it, as also that in this life a
kind of foretaste in Christ is already given [Grotius] (Jer_6:16; Mat_11:28, Mat_11:29). Our
highest happiness shall, according to this verse, consist in our being united in one with God, and
molded into conformity with Him as our archetype [Calvin].
from his own works — even from those that were good and suitable to the time of doing
work. Labor was followed by rest even in Paradise (Gen_2:3, Gen_2:15). The work and
subsequent rest of God are the archetype to which we should be conformed. The argument is:
He who once enters rest, rests from labors; but God’s people have not yet rested from them,
therefore they have not yet entered the rest, and so it must be still future. Alford translates, “He
that entered into his (or else God’s, but rather ‘his’; Isa_11:10, ‘His rest’: ‘the joy of the Lord,’
Mat_25:21, Mat_25:23) rest (namely, Jesus, our Forerunner, Heb_4:14; Heb_6:20, ‘The Son of
God that is passed through the heavens’: in contrast to Joshua the type, who did not bring God’s
people into the heavenly rest), he himself (emphatical) rested from his works (Heb_4:4), as God
(did) from His own” (so the Greek, “works”). The argument, though generally applying to
anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua,
who, having entered His rest at the Ascension, has ceased or rested from His work of the new
creation, as God on the seventh day rested from the work of physical creation. Not that He has
ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-152-320.jpg)
![ceased from those portions of the work which constitute the foundation; the sacrifice has been
once for all accomplished. Compare as to God’s creation rest, once for all completed, and rested
from, but now still upheld (see on Heb_4:4).
6. CALVIN, "For he that is entered into his rest, or, For he who has rested,
etc. This is a definition of that perpetual Sabbath in which there is
the highest felicity, when there will be a likeness between men and
God, to whom they will be united. For whatever the philosophers may
have ever said of the chief good, it was nothing but cold and vain, for
they confined man to himself, while it is necessary for us to go out of
ourselves to find happiness. The chief good of man is nothing else but
union with God; this is attained when we are formed according to him as
our exemplar.
Now this conformation the Apostle teaches us takes place when we rest
from our works. It hence at length follows, that man becomes happy by
selfdenial. For what else is to cease from our works, but to mortify
our flesh, when a man renounces himself that he may live to God? For
here we must always begin, when we speak of a godly and holy life, that
man being in a manner dead to himself, should allow God to live in him,
that he should abstain from his own works, so as to give place to God
to work. We must indeed confess, that then only is our life rightly
formed when it becomes subject to God. But through inbred corruption
this is never the case, until we rest from our own works; nay, such is
the opposition between God's government and our corrupt affections,
that he cannot work in us until we rest. But though the completion of
this rest cannot be attained in this life, yet we ought ever to strive
for it. [70] Thus believers enter it but on this condition, -- that by
running they may continually go forward.
But I doubt not but that the Apostle designedly alluded to the Sabbath
in order to reclaim the Jews from its external observances; for in no
other way could its abrogation be understood, except by the knowledge
of its spiritual design. He then treats of two things together; for by
extolling the excellency of grace, he stimulates us to receive it by
faith, and in the meantime he shows us in passing what is the true
design of the Sabbath, lest the Jews should be foolishly attached to
the outward rite. Of its abrogation indeed he does expressly speak, for
this is not his subject, but by teaching them that the rite had a
reference to something else, he gradually withdraws them from their
superstitious notions. For he who understands that the main object of
the precept was not external rest or earthly worship, immediately
perceives, by looking on Christ, that the external rite was abolished
by his coming; for when the body appears, the shadows immediately
vanish away. Then our first business always is, to teach that Christ is](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-153-320.jpg)
![the end of the Law.
__________________________________________________________________
[69] The general drift of the passage is evident, yet the construction
has been found difficult. Without repeating the various solutions which
have been offered, I shall give what appears to me the easiest
construction, -- 3. We indeed are entering into the rest who believe:
as he hath said, "So that I sware in my wrath, They shall by no means
enter into my rest," when yet the works were finished since the
foundation of
4. the world; (for he hath said thus in a certain place of the seventh
day, "And God rested on the seventh day from all his works,"
5. and again in this place, "They shall by no means enter into my
6. rest;") it then remains therefore that some do enter in because of
unbelief. The particle epei has created the difficulty, which I render
in the sense of epeita, then consequently the argument is simply this:
Inasmuch as God had sworn that the unbelieving should not enter into
his rest long after the rest of the sabbath was appointed; it follows
as a necessary consequence that some do enter into it, though the
unbelieving did not enter. The argument turns on the word "rest;" It
was to show that it was not the rest of the Sabbath. The argument in
the next verses turns on the word "today," in order to show that it was
not the rest of Canaan. The fourth and fifth verses are only
explanatory of the concluding sentence of the preceding, and therefore
ought to be regarded as parenthetic. -- Ed.
[70] Many, like Calvin, have made remarks of this kind, but they are
out of place here; for the rest here mentioned is clearly the rest in
heaven. -- Ed.
7. Guzik explains Hebrews 4:10 this way...
This cessation from works as a basis for righteousness fulfills our “Sabbath rest.” God
rested from His works on the original Sabbath of Ge 2:2 because the work was finished. We
cease from self-justifying works because the work is finished by Jesus on the cross. (David
Guzik. The Enduring Word Commentary Series)
A little humor: Man’s view: God made beast and man, then rested. Then He made woman, and
no one has ever rested since, beast, man, or God.
8. Leon Morris...
To enter rest means to cease from one's own work, just as God ceased from his. There are
uncertainties here. Some think the reference is to Jesus, who would certainly fit the
description except for the "anyone" (which is a reasonable interpretation of the Greek). But](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-154-320.jpg)
![10. preceptaustin, “Has...rested from his works - Entering this rest does not mean the believer
no longer needs to work nor that there is no longer any place for doing good works (see study
of Good Deeds). The idea is that there is no longer any place for personal works performed in an
attempt to merit God's acceptance or produce one's own righteousness (which is merely empty,
useless "self righteousness" which God calls "filthy rags" - Is 64:6KJV).
As (5618) (hosper) as indeed God did. The point is that if God chose to rest (He did not have to
rest), then we should follow His example. This "rest" is not cessation of work (cp Jn 5:17), but
rather (gloriously) a cessation of the weariness and pain in toiling in an attempt to please God.
Although the writer is speaking of God resting from His work of Creation in this passage, there
is a New Testament parallel in Christ Who is the Lord of the Sabbath! (Mt 12:8, Mk 2:8, Lk 6:5)
When Christ cried, It is finished (Jn 19:30), He forever rested from His atoning work. And yet
the "resting Christ" still works, even as the "working God" still rests. When we believed, we
finished (or at least we should have ceased) with our attempts at works based righteousness and
entered God’s rest found only in Christ's perfect righteousness now imputed to our spiritual
account. And yet like the Father and the Son (Jn 5:17) our rest is not to be one of inactivity but of
a seeking to carry out good ("God") deeds (Jn 15:8) Ephesians 2:8-10 clearly affirms that when
believers enter God's rest of salvation, they do not also discard "good works"...
For by grace you have been saved through faith; and that not of yourselves, it is the gift of
God; not as a result of works (These are in fact the works which the writer of Hebrews says
we are to "rest [cease] from"!), so that no one may boast. For we are His workmanship,
created in Christ Jesus (Why were believers made new creations in Christ? One purpose
is...) for good works, which God prepared beforehand so that we would walk in them
(What does "prepared beforehand" imply? Clearly that we must seek to enter into those
works that are preordained for us to carry out. Abiding [dwelling, living] in the Vine [Jn
15:5] is a key to entering into fruitful works which stand in stark contrast to futile works that
are self initiated and self empowered and self glorifying rather than God glorifying [1Co
10:31, Mt 5:16-note], 1Co 6:19-note, 1Co 6:20-note]!). (Eph 2:8, 9-note, Ep 2:10-note)
Kistemaker explains that...
From Psalm 95 the author has shown that the rest that the Israelites enjoyed in Canaan was
not the rest God intended for his people. The intended rest is a Sabbath-rest, which, of
course, is a direct reference to the creation account (Ge 2:2; see also Ex 20:11; 31:17) of
God’s rest on the seventh day. For the believer the Sabbath is not merely a day of rest in the
sense that it is a cessation of work. Rather it is a spiritual rest—a cessation of sinning. It
entails an awareness of being in the sacred presence of God with his people in worship and
praise. (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos)
John Newton alluded to this Sabbath-rest
Safely through another week
God has brought us on our way;
Let us now a blessing seek,
Waiting in His courts today;](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-156-320.jpg)
![II. Here we have proper and powerful motives to make the advice effectual, which are drawn,
1. From the dreadful example of those who have already perished by unbelief: Lest any man fall
after the same example of unbelief. To have seen so many fall before us will be a great
aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their
lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make
ourselves miserable as they are.
5. JAMISON, "Let us ... therefore — Seeing such a promise is before us, which we may,
like them, fall short of through unbelief.
labour — Greek, “strive diligently.”
that rest — which is still future and so glorious. Or, in Alford’s translation of Heb_4:10,
“That rest into which Christ has entered before” (Heb_4:14; Heb_6:20).
fall — with the soul, not merely the body, as the rebel Israelites fell (Heb_3:17).
after the same example — Alford translates, “fall into the same example.” The less
prominent place of the “fall” in the Greek favors this. The sense is, “lest any fall into such
disobedience (so the Greek for ‘unbelief’ means) as they gave a sample of” [Grotius]. The Jews
say, “The parents are a sign (warning) to their sons.”
6. Leon Morris...The idea of the rest of God is not simply a piece of curious information not
readily accessible to the rank and file of Christians. It is a spur to action. So the writer
proceeds to exhort his readers to make that rest their own...These earlier people had
perished. Let the readers beware! (Gaebelein, F, Editor: Expositor's Bible Commentary
6-Volume New Testament. Zondervan Publishing or Pradis = computer version)
7. preceptaustin, “
Therefore (3767) (oun) means consequently and introduces a logical conclusion, result or
inference based on the preceding verses. In Inductive Bible Study "therefore" is referred to
as a term of conclusion. In Hebrews 4 (which also begins with a "therefore") the writer
gives a strong exhortation based upon a clear Old Testament example calling on his
readers...
"Therefore, let us fear (combination of admiration and fear, awe and dread, wonder and
terror) lest, while a promise remains of entering His rest (cessation from labor) any one of
you should seem to have come short of (miss or not reach) it. For indeed we have had good
news preached (euaggelizo =English "evangelized") to us (we have been evangelized), just
as they (Israel in the wilderness) also (were evangelized); but the word (logos) they heard
did not profit (accomplish the goal in) them, (Why not?) because it (the Word) was not
united (mingled, mixed, blended thoroughly together) by faith (saving faith is evidenced by
obedience not disobedience) in those who heard...it remains for some to enter it (God's rest
or cessation from labor), and those who formerly had good news preached (euaggelizo =
in effect were "evangelized") to them failed to enter (God's rest) because of disobedience
(obstinate and rebellious disbelief, unwillingness to be persuaded, equating with absence of
saving faith)..." (Hebrews 4:1-2, 6)](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-161-320.jpg)
![And thus we see that based upon what the writer has just said about entering or not
entering God's rest, he is cautioning his readers to not make the same mistake that the
majority of Israel in the wilderness made.
Be diligent - Diligence is the opposite of drifting (He 2:1-note) and is the admonition that
some of these hesitating, vacillating Hebrew readers needed to hear. How? By hearing and
heeding the sharp Word of God (cp Ro 10:17-note). That was the very problem the writer
had alluded to with ancient Israel in the wilderness. They heard but they did not heed and
as a result they fell in the wilderness.
Be diligent (4704) (spoudazo [word study] from spoude = earnestness, diligence) means to
apply earnestness and speaks primarily of an attitude which then is associated with or
leads to an appropriate action (in this case "entering God's rest"). The readers (the verb
spoudazo is plural) are to hasten or hurry to enter God's rest, to do this quickly, earnestly
applying themselves to this pursuit.
Spoudazo conveys the idea of hastening to do something with the implication of associated
energy or with intense effort and motivation. Spoudazo means to be marked by careful
unremitting attention or persistent application. The idea is to give maximum effort, to do
your best, to spare no effort, to hurry on, to be eager! Hasten to do a thing, exert yourself,
endeavour to do it. It means not only to be willing to do something with eagerness, but to
follow through and make the effort. In other words spoudazo does not stop with affecting
one's state of mind, but also affects one's activity. Spoudazo means to be conscientious,
zealous and earnest in discharging a duty or obligation. It speaks of intensity of purpose
followed by intensity of effort toward the realization of that purpose.
Paul uses spoudazo in his last letter to Timothy writing for his young disciple to...
"Make every effort (spoudazo) to come to me soon" (2Ti 4:9-note)
The KJV translates it "let us labor" which picks up on the idea that there effort is
necessary. Don't misunderstand. The writer is not calling us to work to enter into His rest
(in the sense that we in any way might be able to earn or merit salvation). Rather what does
he specifically say we are to do? We are to believe the promise of God's Word and His
work. One who has entered His rest of salvation is then God's...
workmanship (poiema = the result or product of someone's work = sounds like "poem" =
believers are now God's "masterpiece" as it were), created in Christ Jesus for (expresses a
believer's purpose) good works, which God prepared beforehand, that we should walk in
them (it follows that if the works are "our" works, not "His works", they may look "good"
but they are not truly "good works" - Jesus said "apart from Me you can do nothing" good
- see Good Deeds)." (Ep 2:8, 9-note, Eph2:10- note)
Concentrate your energy on achieving the goal of entering His rest. This is similar to Jesus'
invitation to...](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-162-320.jpg)
![nations. The same word which is saving to the faithful (Heb_4:2) is destroying to the
disobedient (2Co_2:15, 2Co_2:16). The personal Word, to whom some refer the passage, is not
here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately
follows in Heb_4:8.
quick — Greek, “living”; having living power, as “the rod of the mouth and the breath of the
lips” of “the living God.”
powerful — Greek, “energetic”; not only living, but energetically efficacious.
sharper — “more cutting.”
two-edged — sharpened at both edge and back. Compare “sword of the Spirit ... word of
God” (Eph_6:17). Its double power seems to be implied by its being “two-edged.” “It judges all
that is in the heart, for there it passes through, at once punishing [unbelievers] and searching
[both believers and unbelievers]” [Chrysostom]. Philo similarly speaks of “God passing between
the parts of Abraham’s sacrifices (Gen_15:17, where, however, it is a ‘burning lamp’ that passed
between the pieces) with His word, which is the cutter of all things: which sword, being
sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not
perceptible to sense or physically divisible, but perceptible and divisible by the word.” Paul’s
early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem,
accounts fully for his acquaintance with Philo’s modes of thought, which were sure to be current
among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem.
Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he
similarly did in addressing Gentiles (Act_17:28).
piercing — Greek, “coming through.”
even to the dividing asunder of soul and spirit — that is, reaching through even to the
separation of the animal soul, the lower part of man’s incorporeal nature, the seat of animal
desires, which he has in common with the brutes; compare the same Greek, 1Co_2:14, “the
natural [animal-souled] man” (Jud_1:19), from the spirit (the higher part of man, receptive of
the Spirit of God, and allying him to heavenly beings).
and of the joints and marrow — rather, “(reaching even TO) both the joints (so as to
divide them) and marrow.” Christ “knows what is in man” (Joh_2:25): so His word reaches as
far as to the most intimate and accurate knowledge of man’s most hidden parts, feelings, and
thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in
him, the spirit from the soul: so Pro_20:27. As the knife of the Levitical priest reached to
dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as
the marrows (the Greek is plural); so the word of God divides the closely joined parts of man’s
immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause
(reaching even to) “both the joints and marrow” is subordinate to the clause, “even to the
dividing asunder of soul and spirit.” (In the oldest manuscripts as in English Version, there is no
“both,” as there is in the clause “both the joints and ... which marks the latter to be subordinate).
An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to,
so as to open out, the marrow, by the priest’s knife, illustrating the previously mentioned
spiritual “dividing of soul from spirit,” whereby each (soul as well as spirit) is laid bare and
“naked” before God; this view accords with Heb_4:13. Evidently “the dividing of the soul from
the spirit” answers to the “joints” which the sword, when it reaches unto, divides asunder, as
the “spirit” answers to the innermost “marrow.” “Moses forms the soul, Christ the spirit. The
soul draws with it the body; the spirit draws with it both soul and body.” Alford’s interpretation
is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the
soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow
also to be divided (?). The Word’s dividing and far penetrating power has both a punitive and a
healing effect.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-180-320.jpg)
![discerner of the thoughts — Greek, “capable of judging the purposes.”
intents — rather, “conceptions” [Crellius]; “ideas” [Alford]. AS the Greek for “thoughts”
refers to the mind and feelings, so that for “intents,” or rather “mental conceptions,” refers to
the intellect.
6. CALVIN, "Having pointed out the goal to which we are to advance, he exhorts us
to pursue our course, which we do, when we habituate ourselves to
selfdenial. And as he compares entering into rest to a straight course,
he sets falling in opposition to it, and thus he continues the metaphor
in both clauses, at the same time he alludes to the history given by
Moses of those who fell in the wilderness, because they were rebellious
against God. (Numbers 26:65.) Hence he says, after the same example,
signifying as though the punishment for unbelief and obstinacy is there
set before us as in a picture; nor is there indeed a doubt but that a
similar end awaits us, if there be found in us the same unbelief.
Then, "to fall" means to perish; or to speak more plainly, it is to
fall, not as to sin, but as a punishment for it. But the figure
corresponds as well with the word to "enter", as with the sad overthrow
of the fathers, by whose example he intended to terrify the Jews.
12. For the word of God is quick, or living, etc. What he says here of
the efficacy or power of the word, he says it, that they might know,
that it could not be despised with impunity, as though he had said,
"Whenever the Lord addresses us by his word, he deals seriously with
us, in order that he may touch all our inmost thoughts and feelings;
and so there is no part of our soul which ought not to be roused." [71]
But before we proceed further, we must inquire whether the Apostle
speaks of the effect of the word generally, or refers only to the
faithful.
It indeed appears evident, that the word of God is not equally
efficacious in all. For in the elect it exerts its own power, when
humbled by a true knowledge of themselves, they flee to the grace of
Christ; and this is never the case, except when it penetrates into the
innermost heart. For hypocrisy must be sifted, which has marvelous and
extremely winding recesses in the hearts of men; and then we must not
be slightly pricked or torn, but be thoroughly wounded, that being
prostrate under a sense of eternal death, we may be taught to die to
ourselves. In short, we shall never be renewed in the whole mind, which
Paul requires, (Ephesians 4:23,) until our old man be slain by the edge
of the spiritual sword. Hence Paul says in another place, (Philippians
2:17,) that the faithful are offered as a sacrifice to God by the
Gospel; for they cannot otherwise be brought to obey God than by](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-181-320.jpg)
![But here a new question arises, "Is this word to be understood of the
Law or of the Gospel?" Those who think that the Apostle speaks of the
Law bring these testimonies of Paul, -- that it is the ministration of
death, (2 Corinthians 3:6, 7,) that it is the letter which killeth,
that it worketh nothing but wrath, (Romans 4:15,) and similar passages.
But here the Apostle points out also its different effects; for, as we
have said, there is a certain vivifying killing of the soul, which is
effected by the Gospel. Let us then know that the Apostle speaks
generally of the truth of God, when he says, that it is living and
efficacious. So Paul testifies, when he declares, that by his preaching
there went forth an odor of death unto death to the unbelieving, but of
life unto life to believers, (2 Corinthians 2:16,) so that God never
speaks in vain; he draws some to salvation, others he drives into ruin.
This is the power of binding and loosing which the Lord conferred on
his Apostles. (Matthew 18:18.) And, indeed, he never promises to us
salvation in Christ, without denouncing, on the other hand, vengeance
on unbelievers; who by rejecting Christ bring death on themselves. [72]
It must be further noticed, that the Apostle speaks of God's word,
which is brought to us by the ministry of men. For delirious and even
dangerous are those notions, that though the internal word is
efficacious, yet that which proceeds from the mouth of man is lifeless
and destitute of all power. I indeed admit that the power does not
proceed from the tongue of man, nor exists in mere sound, but that the
whole power is to be ascribed altogether to the Holy Spirit; there is,
however, nothing in this to hinder the Spirit from putting forth his
power in the word preached. For God, as he speaks not by himself, but
by men, dwells carefully on this point, so that his truth may not be
objected to in contempt, because men are its ministers. So Paul, by
saying, that the Gospel is the power of God, (Romans 1:16.) designedly
adorned with this distinction his own preaching, though he saw that it
was slandered by some and despised by others. And when in another
place, (Romans 10:8,) he teaches us that salvation is conferred by the
doctrine of faith, he expressly says that it was the doctrine which was
preached. We indeed find that God ever commends the truth administered
to us by men, in order to induce us to receive it with reverence.
Now, by calling the word quick or living he must be understood as
referring to men; which appears still clearer by the second word,
powerful, for he shows what sort of life it possesses, when he
expressly says that it is efficacious; for the Apostle's object was to
teach us what the word is to us. [73] The sword is a metaphorical word
often used in Scripture; but the Apostle not content with a simple
comparison, says, that God's word is sharper than any sword, even than
a sword that cuts on both sides, or twoedged; for at that time swords](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-183-320.jpg)
![were in common use, which were blunt on one side, and sharp on the
other. Piercing even to the dividing asunder of the soul and spirit, or
to the dividing of the soul and spirit, etc. The word soul means often
the same with spirit; but when they occur together, the first includes
all the affections, and the second means what they call the
intellectual faculty. So Paul, writing to the Thessalonians, uses the
words, when he prays God to keep their spirit, and soul, and body
blameless until the coming of Christ, (1 Thessalonians 5:23,) he meant
no other thing, but that they might continue pure and chaste in mind,
and will, and outward actions. Also Isaiah means the same when he says,
"My soul desired thee in the night; I sought thee with my spirit."
(Isaiah 26:9.)
What he doubtless intends to show is, that he was so intent on seeking
God, that he applied his whole mind and his whole heart. I know that
some give a different explanation; but all the soundminded, as I
expect, will assent to this view.
Now, to come to the passage before us, it is said that God's word
pierces, or reaches to the dividing of soul and spirit, that is, it
examines the whole soul of man; for it searches his thoughts and
scrutinizes his will with all its desires. And then he adds the joints
and marrow, intimating that there is nothing so hard or strong in man,
nothing so hidden, that the powerful word cannot pervade it. [74] Paul
declares the same when he says, that prophecy avails to reprove and to
judge men, so that the secrets of the heart may come, to light. (1
Corinthians 14:24.) And as it is Christ's office to uncover and bring
to light the thoughts from the recesses of the heart, this he does for
the most part by the Gospel.
Hence God's word is a discerner, (kritikos, one that has power to
discern,) for it brings the light of knowledge to the mind of man as it
were from a labyrinth, where it was held before entangled. There is
indeed no thicker darkness than that of unbelief, and hypocrisy is a
horrible blindness; but God's word scatters this darkness and chases
away this hypocrisy. Hence the separating or discerning which the
Apostle mentions; for the vices, hid under the false appearance of
virtues, begin then to be known, the varnish being wiped away. And if
the reprobate remain for a time in their hidden recesses, yet they find
at length that God's word has penetrated there also, so that they
cannot escape God's judgment. Hence their clamour and also their fury,
for were they not smitten by the word, they would not thus betray their
madness, but they would seek to elude the word, or by evasion to escape
from its power, or to pass it by unnoticed; but these things God does
not allow them to do. Whenever then they slander God's word, or become](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-184-320.jpg)
![holiness.
13. Wiersbe...In comparing the Word of God to a sword, the writer is not suggesting that
God uses His Word to slaughter the saints! It is true that the Word cuts the heart of sinners
with conviction (Acts 5:33; 7:54), and that the Word defeats Satan (Ep 6:17). The Greek
word translated "sword" means "a short sword or dagger." The emphasis is on the power
of the Word to penetrate and expose the inner heart of man. The Word is a "discerner" or
"critic." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)
14. Lawrence Richards, “As with many biblical terms, the basic meaning of psyche is
established by its OT counterpart, rather than by its meaning in Greek culture. "Soul"
refers to personal life, the inner person. Of its over one hundred NT uses, psyche is
rendered by the NIV as "soul(s)" only twenty-five times...While there is much overlap in
the NT uses of psyche and pneuma (spirit), there seems to be some areas of distinction as
well. Often the focus of contexts in which these terms appear overlaps. Thus, both are used
in speaking of personal existence, of life after death, emotions, purpose, and the self. But
psyche is also used of one's physical life and of spiritual growth, while pneuma is associated
distinctively with breath, worship, understanding, one's attitude or disposition, and
spiritual power (Richards, L O: Expository Dictionary of Bible Words: Regency)
(1) One meaning is reference to the principle of life generally, the vital force which
animates the body which shows itself in breathing, the "life principle" (the breath of life) as
found even with animals (cf Luke 12:20 "...this very night your soul is required of you...",
Acts 3:23 "every soul that does not heed that prophet shall be utterly destroyed") . To the
Greeks the psuche was the principle of physical life. Everything which had physical life had
psuche. Everything which is alive has psuche; a dog, a cat, any animal has psuche, but it
has not got pneuma or spirit. Psuche is that physical life which a man shares with every
living thing; but pneuma or spirit is that which makes a man different from the rest of
creation and kin to God.
(2) A second meaning refers to the earthly, natural life in contrast to supernatural existence
(Mt 6:25 "do not be anxious for your life...", Ro 11:3 "...they are seeking my life..."). This
refers to So that the word denotes “life in the distinctness of individual existence”
(Cremer).
(3) A third meaning of psuche is in reference to the inner nonmaterial life of man for which
the physical body serves as the dwelling place often with focus on various aspects of feeling,
thinking, etc and thus can refer primarily to the mind, to the heart, to desire (LK 10:27
"love the Lord...with all your soul", Mk 14:34 "My soul is deeply grieved...", Eph 6:6
"doing the will of God from the heart [psuche]", Heb 12:3 "so that you may not grow
weary and lose heart"). One might say this meaning refers to the inner self, the essence of
life in terms of thinking, willing, and feeling. Here psuche describes the seat and center of
the inner human life in its many and varied aspects.
It should be noted that there is an additional meaning of a derivative of psuche (psuchikos)
which is used to described a "soulish" person, one who is still unregenerate and in Adam,](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-189-320.jpg)
![Interpreters, without considering that God's word is like a long staff
by which he examines and searches what lies deep in our hearts, have
strangely perverted this passage; and yet they have not relieved
themselves. But all difficulty disappears when we take this view, --
that we ought to obey God's word in sincerity and with cordial
affection, because God, who knows our hearts, has assigned to his word
the office of penetrating even into our inmost thoughts. The ambiguous
meaning of the last words has also led interpreters astray, which they
have rendered, "Of whom we speak;" but they ought, on the contrary, to
be rendered, With whom we have to do. The meaning is, that it is God
who deals with us, or with whom we have a concern; and that, therefore,
we ought not to trifle with him as with a mortal man, but that whenever
his word is set before us, we ought to tremble, for nothing is hid from
him.
__________________________________________________________________
[71] It has been a matter of dispute whether the "word" here is Christ,
or the Scripture. The fathers as well as later divines are divided. The
former is the opinion of Augustin, Ambrose, and also of Dr. Owen and
Doddridge: and the latter is held by Chrysostom, Theophylact, and also
by Calvin, Beza, Macknight, Scott, Stuart and Bloomfield. The latter is
clearly the most suitable to the words of the passage. The only
difficulty is in verse 13; but there a transition is evidently made
from the word of God to God himself; and thus both are in remarkable
manner connected together. -- Ed.
7.JEANNIE COLE, “That may be a strange thought coming out of Chapter 4. Reading the 13th
verse out of the New International Version sort of reminded me of the IRS.
"Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before
the eyes of Him to whom we must give an account."
I'm told that phrase, "to whom we must give an account," is actually a financial accounting
terminology. If the word "IRS" is substituted for the word "God" in that verse, you might see
where I'm heading with this. We are "uncovered and laid bare" before the IRS. Isn't that the way
it feels about tax time?
We can't hire a spiritual accountant to deal with God. Each one of us is going to give our own
account of our lives to God. It had better be dealt with, with a healthy respect. Because just like
the IRS agents are living and active, so is the Word of God. It is not a passive, dead book. It is
just as applicable to us today as it was when it was written; and God warns us of the
consequences of taking His word lightly.
He tells us His word is sharper than a two-edged sword. It is penetrating. I view the two edges of
the Gospel as a Gospel that both condemns and saves. The same Gospel that condemns the
sinner will save the faithful follower of God. This Gospel sword will lay open and reveal our
spiritual life (dividing the soul and the spirit), our physical life (bone and marrow) and all our
motives (intentions of the hearts). That's a rather frightening thought. More frightening than the](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-203-320.jpg)
![types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed
into the heavens. The high priest under the law, once a year, went out of the people's sight
within the veil, into the holiest of all, where were the sacred signals of the presence of God; but
Christ once for all has passed into the heavens, to take the government of all upon him, to send
the Spirit to prepare a place for his people, and to make intercession for them. Christ executed
one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading
the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by
his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by
eternal generation; and therefore having divine perfection, able to save to the uttermost all who
come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful,
compassionate, and sympathizing with his people:
5. JAMISON, "Seeing then — Having, therefore; resuming Heb_2:17.
great — as being “the Son of God, higher than the heavens” (Heb_7:26): the archetype and
antitype of the legal high priest.
passed into the heavens — rather, “passed through the heavens,” namely, those which
come between us and God, the aerial heaven, and that above the latter containing the heavenly
bodies, the sun, moon, etc. These heavens were the veil which our High Priest passed through
into the heaven of heavens, the immediate presence of God, just as the Levitical high priest
passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us
into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence,
body, soul, and spirit, brings His people into the heavenly rest.
Jesus — the antitypical Joshua (Heb_4:8).
hold fast — the opposite of “let slip” (Heb_2:1); and “fall away” (Heb_6:6). As the genitive
follows, the literally, sense is, “Let us take hold of our profession,” that is, of the faith and hope
which are subjects of our profession and confession. The accusative follows when the sense is
“hold fast” [Tittmann].
6. CALVIN, "Seeing then that we have, or, Having then, etc. He has been
hitherto speaking of Christ's apostleship, But he how passes on to his
second office. For we have said that the Son of God sustained a twofold
character when he was sent to us, even that of a teacher and of a
priest. The Apostle, therefore, after having exhorted the Jews
obediently to embrace the doctrine of Christ, now shows what benefit
his priesthood has brought to us; and this is the second of the two
points which he handles. And fitly does he connect the priesthood with
the apostleship, since he reminds us that the design of both is to
enable us to come to God. He employs an inference, then; for he had
before referred to this great truth, that Christ is our high priest;
[76] but as the character of the priesthood cannot be known except
through teaching, it was necessary to prepare the way, so as to render
men willing to hear Christ. It now remains, that they who acknowledge
Christ as their teacher, should become teachable disciples, and also
learn from his mouth, and in his school, what is the benefit of his
priesthood, and what is its use and end.
In the first place he says, Having a great high priest, [77] Jesus](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-214-320.jpg)
![Prayer is our supply line to God in the battle. His abundant, sustaining grace flows to us through
prayer. Because prayer is so vital, the enemy tries to sever that supply line. When we suffer, the
enemy often whispers, “God doesn’t care about you and He isn’t answering. Why waste your
time with these worthless prayers?” It’s easy to get discouraged and quit praying, which cuts us
off from the very help that we need!
Our text is one of the most encouraging passages in the Bible when it comes to perseverance and
prayer. The first readers of this epistle were tempted to abandon their Christian faith and return
to Judaism because of persecution. The author has just given an ex-tended exhortation, using the
bad example of Israel in the wilderness. They failed to enter God’s rest (a picture of salvation)
because of unbelief and disobedience. Therefore, we must be diligent to enter that rest. If we will
respond in faith and obedience to God’s Word, it will expose our sin and show us His ways. It is
foolish to think that we can hide our sin from God, because everything is naked and laid bare in
His sight (He 4:12, 13).
16. J. C. Ryle reports,
“When John Rogers, the first martyr in Queen Mary’s time, was being led to Smithfield to be
burned, the French Ambassador reported that he looked as bright and cheerful as if he were
going to his wedding” (Home Truths [Triangle Press], 1:64).
While God must give special grace at such a time, we would not do well in persecution if we
grumble and walk away from God when we face lesser trials. Paul says that we’re not only to
persevere in trials, but to do so with great joy (Ro. 5:3)! So hold fast your confession of faith in
Christ when He takes you through difficult trials. He is none other than your great high priest,
God in human flesh, who now sits “at the right hand of the Majesty on high” (Heb. 1:3).
2. Since Jesus is our sympathetic and sinless high priest, we must pray in times of need (He
4:15,16).
A. Jesus is our sympathetic high priest.
The author uses a double negative, “We do not have a high priest who cannot sympathize with
our weaknesses….” Probably he was anticipating an objection: “You’ve just said that Jesus is a
great high priest who has passed through the heavens. How can someone beyond the heavens
relate to me and my problems?” The author responds, “No, Jesus is not unsympathetic. He
understands your deepest feelings.”
We all need someone to sympathize with our problems and weaknesses without condemning us.
Sometimes that is enough to get us through, just to know that someone else understands what
we’re going through. I read about a boy who noticed a sign, “Puppies for sale.”
He asked, “How much do you want for the pups, mister?”
“Twenty-five dollars, son.” The boy’s face dropped. “Well, sir, could I see them anyway?”](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-223-320.jpg)
![The man whistled and the mother dog came around the corner, followed by four cute puppies,
wagging their tails and yipping happily. Then lagging behind, another puppy came around the
corner, dragging one hind leg.
“What’s the matter with that one, sir?” the boy asked.
“Well, son, that puppy is crippled. The vet took an X-ray and found that it doesn’t have a hip
socket. It will never be right.”
The man was surprised when the boy said, “That’s the one I want. Could I pay you a little each
week?”
The owner replied, “But, son, you don’t seem to understand. That pup will never be able to run
or even walk right. He’s going to be a cripple forever. Why would you want a pup like that?”
The boy reached down and pulled up his pant leg, revealing a brace. “I don’t walk too good,
either.” Looking down at the puppy, the boy continued, “That puppy is going to need a lot of
love and understanding. It’s not easy being crippled!” The man said, “You can have the puppy
for free. I know you’ll take good care of him.”
That is a limited illustration of our Savior’s sympathy for our condition. Since He became a man
and suffered all that we experience, He sympathizes with our weaknesses. He demonstrated His
compassion many times during His earthly ministry. But His humanity was not diminished in
any way when He ascended into heaven. We have a completely sympathetic high priest at the
right hand of God!
B. Jesus is our sinless high priest.
He was “tempted in all things as we are, yet without sin.”
At first, we may wrongly think that being sinless would make Jesus unsympathetic and distant
from us, since we all have sinned many times. Perhaps a fellow sinner could relate more to my
failures. But that is not so. Charles Spurgeon pointed out (“The Tenderness of Jesus” [Ages
Software], sermon 2148, p. 407, italics his), [D]o not imagine that if the Lord Jesus had sinned
he would have been any more tender toward you; for sin is always of a hardening nature. If the
Christ of God could have sinned, he would have lost the perfection of his sympathetic nature. It
needs perfectness of heart to lay self all aside, and to be touched with a feeling of the infirmities
of others.
Others object that if Jesus never sinned, He must not have been tempted to the degree that we are
tempted. But as many have pointed out, that is not so. The one who resists to the very end knows
the power of temptation in a greater way than the one who yields to sin sooner.
When it says that Jesus was tempted in all things as we are, it doesn’t mean every conceivable
temptation, which would be impossible. Nor was Jesus ever tempted by indwelling sin, as we](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-224-320.jpg)
![are. In this, He was like Adam and Eve before the fall. Temptation had to come to Jesus from
without, not from within.
But Jesus knew every type of temptation. He knew what it is like to be hungry, thirsty, and tired.
He knew the horrible agony of physical torture, which He endured in His trial and crucifixion.
He knew what it is like to be mocked, distrusted, maligned, and betrayed by friends. From the
start of Jesus’ ministry to the very end, Satan leveled all of his evil power and strategies to try to
get Jesus to sin. But he never succeeded. Jesus always obeyed the Father.
He 4:15 raises the question, “Was it possible for Jesus to have sinned?” We need to answer this
carefully (I am following Wayne Grudem, Systematic Theology [Zondervan], pp. 53 7-539).
Scripture clearly affirms that Jesus never committed sin (He 7:26; 1Pe 1:19; 2:22). It also affirms
that His temptations were real, not just playacting. The Bible also affirms, “God cannot be
tempted by evil” (James 1:13). Since Jesus was fully God, how then could He realy be tempted,
much less commit a sin? Here we plunge into the mystery of how one man can be both fully God
and fully human, as Scripture plainly affirms of Jesus.
Since Jesus is one person with two natures, and since sin involves the whole person, in this
sense, Jesus could not have sinned or He would have ceased to be God. But the question remains,
“How then could Jesus’ temptations be real?” The answer seems to be that Jesus met every
temptation to sin, not by His divine power, but by His human nature relying on the power of the
Father and Holy Spirit. As Wayne Grudem explains,
“The moral strength of his divine nature was there as a sort of ‘backstop’ that would have
prevented him from sinning…, but he did not rely on the strength of his divine nature to make it
easier for him to face temptations…” (p. 539).
As you know, Scripture sometimes affirms something of Jesus that could only be true of one of
His natures, but not both (Mt. 24:36). Jesus’ divine nature could not be tempted or sin, but His
human nature could. Don’t stumble over the fact that you cannot fully comprehend this. Rather,
accept the testimony of Scripture: Jesus truly was tempted and He never sinned. These facts
mean that He understands what we are going through and He is able to come to our aid when we
are tempted (He 2:18).
Because Jesus is a sympathetic and sinless high priest…
C. We should draw near in prayer.
“Draw near with confidence to the throne of grace, so that we may receive mercy and find grace
to help in time of need.”
“Throne of grace” is an oxymoron. To the ancient world, a throne was a forbidding place of
sovereign authority and judgment. If you approached a throne and the king did not hold out his
scepter, you were history! You definitely would not draw near to the throne for sympathy,
especially with a trivial problem. But the author calls it the throne of grace. He makes it clear
that we are welcome at this throne. He answers four questions: (1) Why draw near? (2) When](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-225-320.jpg)
![would carefully clean and bandage the wounds of his child. Finally, what can we expect when
we draw near? We will receive mercy and find grace to help in our time of need.
What a wonderful promise! We won’t be scolded for having a need. We won’t be told that our
need is too trivial for such an important high priest to be troubled with. We will receive mercy
and find grace to help. “Help” is a technical nautical term that is used elsewhere only in Acts
27:17 to describe the cables that the sailors wrapped around the hull of Paul’s ship during the
storm so that it would not break apart. We encountered the verb in Hebrews 2:18, where it has
the nuance of running to the aid of someone crying for help. When your life seems to be coming
apart at the seams because of the storm, cry out to our sympathetic high priest at the throne of
grace. You will receive mercy and find grace to help.
What is the difference between mercy and grace? They somewhat overlap, but mercy has special
reference to God’s tenderness toward us because of the misery caused by our sins, whereas grace
refers to His undeserved favor in freely forgiving our sins, which actually deserve His judgment
(see R. C. Trench, Synonyms of the New Testament [Eerdmans], pp. 169-170). Together, both
words reflect the good news that “God was in Christ reconciling the world to Himself, not
counting their trespasses against them” (2 Cor. 5:18). All that trust in Christ and His shed blood
as the payment for their sins have free access at the throne of grace to God’s boundless mercy
and undeserved favor!
Conclusion
I like John Piper’s analogy that prayer is our walkie-talkie to get the supplies we need in the
spiritual war that we are engaged in. It’s not an intercom to call the maid to bring extra beverages
to the den. In other words, prayer isn’t to make us comfortable and cozy, oblivious to the
advancement of God’s kingdom purposes. Prayer is our walkie-talkie to bring in the needed
supplies as we seek first His kingdom and righteousness. If you’re under fire in the battle,
persevere-hold fast your confession, because Jesus is our great high priest. If you have needs,
pray-draw near to the throne of grace to receive mercy and find grace to help in the battle.
17. John MacDuff
Jesus—our great High Priest—dying for us on the Cross—living for us now in heaven—this, this
is the inspiring motive, made use of by the apostle, in urging to diligence and steadfastness, in
our Christian profession—this is the encouragement to "come boldly to the throne of grace."
Without this blessed truth, there could be no hope for the guilty and hell-deserving, no efficacy
in prayer, and no encouragement to draw near to God. Efforts at obedience could never avail.
God's violated law could never be satisfied, and the penalty of eternal death denounced against
every transgressor, could in no other way be removed.
But, seeing that Christ has died for sin, we are to labor to die unto sin. Seeing that He has opened
the gates which were barred against us, we are to seek to enter in. Seeing that He has purchased
blessings, for time and eternity, which otherwise could never have been ours, we are to pray
earnestly for their bestowal upon us. Seeing that He is now exalted to God's right hand, to give](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-227-320.jpg)
![removed at will by the secular power (Jos., "Ant.", XV, iii, 1; XX, x), so that
"the numbers of the high-priests from the days of Herod until the day when
Titus took the Temple and the city, and burnt them, were in all twenty-eight;
the time also that belonged to them was one hundred and seven years" (Jos.,
"Ant.", XX, x). Thus one-third of the high-priests of fifteen centuries lived
within the last century of their history: they had become the puppets of the
temporal rulers. The frequency of change in the office is hinted at by St. John
(xi, 51), where he says that Caiphas was "the high-priest of that year".
Solomon deposed Abiathar for having supported the cause of Adonias, and
gave the high-priesthood to Sadoc (III Kings, ii, 27, 35): then the last of Heli's
family was cast out, as the Lord had declared to Heli long before (I Kings, ii,
32). It seems strange, therefore, that Josephus (Ant., XV, iii, 1) states that
Antiochus Epiphanes was the first to depose a high-priest. It may be that he
regarded Abiathar and Sadoc as holding the office conjointly, since Abiathar
"the priest" and Sadoc "the priest" were both very prominent in David's reign
(III Kings, i, 34; I Par., xvi, 39, 40). Josephus may have considered the act of
Solomon the means of a return to unity; moreover, in the same section where
he mentions the change, he says that Sadoc was high-priest in David's reign
(Ant., VIII, i, 3), and adds "the king [Solomon] also made Zadok to be alone
the high-priest" (Ant., VIII, i, 4). Shortly before the destruction of the Temple
by the Romans the zealots chose by lot a mere rustic named Phannias as the
last high-priest: thus the high-priesthood, the city and the Temple passed
away together (Josephus, "Bell. Jud.", IV, iii, 8).
The prominence of Solomon at the dedication of the Temple need not lead to
the conclusion that the king officiated also as priest on the occasion. Smith
("Ency. Bib.", s. v. Priest) maintains this, and that the kings of Juda offered
sacrifice down to the Exile, alleging in proof such passages as III Kings, ix, 25;](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-249-320.jpg)
![between him and his people: and it is not a bare sympathy, but is attended with his assistance,
support, and deliverance; and the consideration of it is of great comfort to the saints:
but was in all points tempted like as we are: of the temptations of Christ, and of the
saints; see Gill on Heb_2:18.
yet without sin; there was no sin in his nature; though he was encompassed about with
infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his
temptations; though he was solicited to sin by Satan, yet he could find none in him to work
upon; nor could he draw him into the commission of any sin.
4. preceptaustin, " Sympathize (4834) (sumpatheo from sun = with pictures an intimate
connection with + pascho [word study] = suffer; English = "sympathy") is the a feeling for
or capacity for sharing in the interests of another - an affinity, association, or relationship
between persons or things wherein whatever affects one similarly affects the other; unity or
harmony in action or effect.
Sympathy (As you read the definition ponder Jesus' ability and desire to sympathize with
us as His brethren) - Fellow feeling; the quality of being affected by the affection of
another, with feelings correspondent in kind, if not in degree. We feel sympathy for
another when we see him in distress, or when we are informed of his distresses. This
sympathy is a correspondent feeling of pain or regret. In medicine, a correspondence of
various parts of the body in similar sensations or affections; or an affection of the whole
body or some part of it, in consequence of an injury or disease of another part, or of a local
affection. Thus a contusion on the head will produce nausea and vomiting. To sympathize
is to have a common feeling. To feel in consequence of what another feels; to be affected by
feelings similar to those of another, in consequence of knowing the person to be thus
affected. We sympathize with our friends in distress; we feel some pain when we see them
pained, or when we are informed of their distresses, even at a distance. (Webster's 1828)
Jesus is able to experience pain jointly with us. The exalted High Priest suffers together
with the weaknesses of the those who are being tested and brings active help!
This word group (sumpatheo, sumpathes = compassionate in 1Pe 3:8-note) often suggests a
tender concern can also imply a power to enter into another’s emotional experience of any
sort.
It expresses the feeling of what others feel so that one can respond with sensitivity to the
need. People who have true "sympathy" generally do not say, "I know how you feel."
Because since they know how you feel, they also know how unhelpful it is to hear someone
say, "I know how you feel." True sympathy is a fairly quiet, time-intensive,
presence-intensive way of being.
The only other NT use of the verb sympatheo is also in Hebrews (no uses in the
Septuagint)...
Hebrews 10:34-note For you showed sympathy to the prisoners and accepted joyfully the](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-254-320.jpg)
![seizure of your property, knowing that you have for yourselves a better possession and a
lasting one.
5. JAMISON, "For — the motive to “holding our profession” (Heb_4:14), namely the
sympathy and help we may expect from our High Priest. Though “great” (Heb_4:14), He is not
above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He
sympathizes with us in every temptation. Though exalted to the highest heavens, He has
changed His place, not His nature and office in relation to us, His condition, but not His
affection. Compare Mat_26:38, “watch with me”: showing His desire in the days of His flesh for
the sympathy of those whom He loved: so He now gives His suffering people His sympathy.
Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment
on his heart, when he entered into the holy place, for a memorial before the Lord continually
(Exo_28:29).
cannot be touched with the feeling of — Greek, “cannot sympathize with our
infirmities”: our weaknesses, physical and moral (not sin, but liability to its assaults). He,
though sinless, can sympathize with us sinners; His understanding more acutely perceived the
forms of temptation than we who are weak can; His will repelled them as instantaneously as the
fire does the drop of water cast into it. He, therefore, experimentally knew what power was
needed to overcome temptations. He is capable of sympathizing, for He was at the same time
tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to
men of every character and under all circumstances. In sympathy He adapts himself to each, as
if He had not merely taken on Him man’s nature in general, but also the peculiar nature of that
single individual.
but — “nay, rather, He was (one) tempted” [Alford].
like as we are — Greek, “according to (our) similitude.”
without sin — Greek, “choris,” “separate from sin” (Heb_7:26). If the Greek “aneu” had been
used, sin would have been regarded as the object absent from Christ the subject; but choris here
implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus,
throughout His temptations in their origin, process, and result, sin had nothing in Him; He was
apart and separate from it [Alford].
6. CALVIN, "For we have not, etc. There is in the name which he mentions, the
Son of God, such majesty as ought to constrain us to fear and obey him.
But were we to contemplate nothing but this in Christ, our consciences
would not be pacified; for who of us does not dread the sight of the
Son of God, especially when we consider what our condition is, and when
our sins come to mind? The Jews might have had also another hindrance,
for they had been accustomed to the Levitical priesthood; they saw in
that one mortal man, chosen from the rest, who entered into the
sanctuary, that by his prayer he might reconcile his brethren to God.
It is a great thing, when the Mediator, who can pacify God towards us,
is one of ourselves. By this sort of allurement the Jews might have
been ensnared, so as to become ever attached to the Levitical
priesthood, had not the Apostle anticipated this, and showed that the
Son of God not only excelled in glory, but that he was also endued with
equal kindness and compassion towards us.](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-255-320.jpg)
![It is, then, on this subject that he speaks, when he says that he was
tried by our infirmities, that he might condole with us. As to the word
sympathy, (sumpatheia,) I am not disposed to indulge in refinements;
for frivolous, no less than curious, is this question, "Is Christ now
subject to our sorrows?" It was not, indeed, the Apostle's object to
weary us with such subtleties and vain speculations, but only to teach
us that we have not to go far to seek a Mediator, since Christ of his
own accord extends his hand to us, that we have no reason to dread the
majesty of Christ since he is our brother, and that there is no cause
to fear, lest he, as one unacquainted with evils, should not be touched
by any feelings of humanity, so as to bring us help, since he took upon
him our infirmities, in order that he might be more inclined to succor
us. [78]
Then the whole discourse of the Apostle refers to what is apprehended
by faith, for he does not speak of what Christ is in himself, but shows
what he is to us. By the likeness, he understands that of nature, by
which he intimates that Christ has put on our flesh, and also its
feelings or affections, so that he not only paroled himself to be real
man, but had also been taught by his own experience to help the
miserable; not because the Son of God had need of such a training, but
because we could not otherwise comprehend the care he feels for our
salvation. Whenever, then, we labor under the infirmities of our flesh,
let us remember that the Son of God experienced the same, in order that
he might by his power raise us up, so that we may not be overwhelmed by
them.
But it may be asked, What does he mean by infirmities? The word is
indeed taken in various senses. Some understand by it cold and heat;
hunger and other wants of the body; and also contempt, poverty, and
other things of this mind, as in many places in the writings of Paul,
especially in 2 Corinthians 12:10. But their opinion is more correct
who include, together with external evils, the feelings of the souls
such as fear, sorrow, the dread of death, and similar things. [79]
And doubtless the restriction, without sin, would not have been added,
except he had been speaking of the inward feelings, which in us are
always sinful on account of the depravity of our nature; but in Christ,
who possessed the highest rectitude and perfect purity, they were free
from everything vicious. Poverty, indeed, and diseases, and those
things which are without us, are not to be counted as sinful. Since,
therefore, he speaks of infirmities akin to sin, there is no doubt but
that he refers to the feelings or affections of the mind, to which our
nature is liable, and that on account of its infirmity. For the
condition of the angels is in this respect better than ours; for they](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-256-320.jpg)
![by having Christ's righteousness reckoned to our account with God. God did not make His
Son a sinner. Jesus became involved in our sins by bearing them on the cross, not by
becoming a sinner Himself. At the cross God "laid on him the iniquity of us all," not at
His birth or any time prior to the cross. We become involved in His righteousness by
receiving it as a gift. We are declared righteous, although in fact we are still in a sinful
state. God acquits the guilty, not the innocent. "Who his own self bare our sins in his
own body on the tree, that we, being dead to sins, should live unto righteousness: by whose
stripes ye were healed" (1Peter 2:24). "But as it is, he has appeared once for all at the
climax of history to abolish sin by the sacrifice of himself" (Heb. 9:26, N.E.B.). Therefore, if
being "made . . . to be sin" means being made a sinful person, Christ was not "made . . . to
be sin" until He was nailed to the cross. He could not have been born in a state of sin as
we are. Jesus never knew sin as we do by sinning, by in any degree realizing sin in himself. .
. . No sinful motive or desire ever entered his soul. The Son of God was made flesh, but
"without sin" (Heb. 4:15), ever "separate from sinners" (Heb. 7:26), so that those who
were closest to him ever beheld his sinless glory . . . . God made Christ sin . . . by charging
all that is "sin" in us against him, by letting him bear all this burden.-R. C. H. LENSKI,
The Interpretation of I and II Corinthians, pp. 1052, 1053. Christ, although He was sinless,
was treated as a sinner. We are accounted righteous, not because we are so in ourselves,
but because we have come into a right relationship to God. Christ's Personal Testimony
The Pharisees saw in Jesus only a man like themselves. Therefore they refused to believe
in His word or accept Him as the Messiah, the Son of God. In response, Jesus declared the
truth about Himself, His teachings, and His relation to the Father: His life was in complete
harmony with the Father: His teaching was from the Father. He pointed out to the
Pharisees that by rejecting His authority, they rejected the authority of the Father. As a
consequence Christ met with increased opposition from the Pharisees. Finally, Jesus
appealed to His sinlessness as the guarantee that He spoke the truth. "Which of you
convinceth me of sin?" (John 8:46). He challenged the Pharisees to find the slightest sin in
Him. They could expose none. Since He was without sin, His teachings must be true. If
His life was sinless, then He spoke the truth. In that case they could have no legitimate
reason not to trust in Him as the Son of God. The Pharisees' rejection of Jesus and
increased hostility toward Him exposed their error, and pointed to them as "children of the
devil." Their opposition to Jesus was opposition to God. Their dishonoring Him was
dishonor to God. The point that Jesus made was that only by being without sin was He in a
position to affirm the infallibility of His teaching and His words. This could not be true if
He were a sinner. Jesus asked the Pharisees, "Which of you convicts me of sin?" Jesus
uses . . . [harmartia], the generic term for "sin." He even omits the article, so that we are
compelled to understand "sin" in the broadest sense of the word and not as restricted to
some one sin. . . . It is Jeus who utters this challenge. Morally he would convict himself of
inner falseness if he knew of any sin in himself. . . . Since there is no sin in Jesus, everything
that he says is and must be pure truth and verity.-R.C.H. LENSKI, The Interpretation of
St. John's Gospel. pp. 654-656 On the clear conviction and consciousness of His sinlessness
He built His mission to the world. I am the living bread which came down from heaven; if
any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh,
which I will give for the life of the world (John 7:51). I am the way, the truth, and the life
(John 14:6). On several occasions Jesus uttered these most significant words: "Thy sins be
forgiven thee," "The Son of man hath power on earth to forgive sins" (Matt. 9:2-6; Mark](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-293-320.jpg)
![desire in a sinful way. If Christ's temptations had been addressed to His deity alone, then
they would have been to no purpose at all, since "God cannot be tempted with evil." If we
conclude that Christ's divinity made temptation and sinning impossible, then His life
struggle was an empty thing. Temptation would have no meaning for Him and no value for
us. We ask the question, then, Were the temptations that Christ experienced addressed to
His humanity or to His deity? In answering we note that the center of His consciousness
was human, not divine. His nature functioned through the action of His human will,
intellect, and emotion. Therefore He had to live by dependence upon His Father, just as the
Father wants us to live. Christ could not take advantage of divine powers unavailable to
other men when confronted with temptation. Christ voluntarily committed the use of His
divine attributes into the Father's hands and refrained from exercising them without His
Father's express permission during His earthly life. The Redeemer of sinful men must be
truly human, not weakly human; unfallen man, not fallen . . . He must be truly human, in
order to be assailable by temptation and thereby able to sympathize with every tempted
man.-Ibid., p. 347. Scripture speaks very clearly of the reality of Christ's temptations. His
life was one intensive struggle. "The life of Christ was a perpetual warfare against satanic
agencies."-The SDA Bible Commentary, Ellen G. White Comments, on Matt. 4: 1 -11, p.
1080. Temptation confronted Him at every turn. Describing His experience at the close of
His wilderness temptation, the Scripture says, "And when the devil had ended all the
temptation, he departed from him for a season" (Luke 4:13). In the Garden of
Gethsemane, at the close of His ministry, Christ said, "Ye are they which have continued
with me in my temptations" (chap. 22:28). His temptations were real crossroads, where
Christ had to decide whether to do His own will or that of the Father. This was no
make-believe. The Epistle to the Hebrews clearly teaches the reality of Christ's temptations
as an essential aspect of His saving and mediatorial work for and in us. Because Christ was
a man and faced temptation as a man, He can be our high priest. "Though he were a Son,
yet learned he obedience by the things which he suffered; and being made perfect, he
became the author of eternal salvation unto all them that obey him" (Heb. 5:81 9). Christ's
capability for sinning depended on His having a human nature that was free to sin and not
controlled or prevented by His deity. The possibility of being tempted is the same for a
sinless as for a sinful person. Adam was tempted as a sinless person. He faced temptation in
the full strength of a perfect physical and mental system. But Christ did not become flesh in
the perfect state in which Adam was created. For Christ, the strength of temptation was
vastly increased by virtue of His inheriting a physical constitution weakened by 4,000 years
of increasing degeneracy in the race. The possibility of His being overcome was greater
than Adam's because of this. As deity, in His pre-existence in heaven, the Son of God was
not able to sin. But the same condition did not exist when He took human nature. His deity
was quiescent. He [Christ] was placed on probation, with liberty to yield to Satan's
temptations and work at cross-purposes with God.-The SDA Bible Commentary, Ellen G.
White Comments, on Matt. 4: 1-11, p. 1082. Satan continually tried to break Jesus' faith
and will. From childhood to His death on the cross, the enemy assailed Him as no other
man has ever been assailed. Christ had more temptations from Satan and the world than
ever had any of the sons of men. . . . Because our Lord overcame his temptations, it does
not follow that his conflict and success was an easy one for him. His victory cost him tears
and blood. "His visage was so marred more than any man" (Isa. 52:14). There was "the
travail of his soul" (Isa. 53:11). In the struggle he cried, "My Father, if it be possible let this](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-297-320.jpg)
![A life of trust waits upon God in grateful reliance. We do not need to resort to contrived
situations to prove Him. He [Satan] still appears as an angel of light, and he makes it
evident that he is acquainted with the Scriptures, and understands the import of what is
written. As Jesus before used the Word of God to sustain His faith,-the tempter now uses it
to countenance his deception. He claims that he has been only testing the fidelity of Jesus,
and he now commends His steadfastness. As the Saviour has manifested trust in God,
Satan urges Him to give still another evidence of His faith. . . . The tempter thought to take
advantage of Christ's humanity, and urge Him to presumption.-The Desire of Ages, pp...
124, 125. Christ rejected the temptation. He would not cast Himself down and expect His
Father to protect Him. His Father had given Him ample evidence that He could be trusted.
Nothing further was necessary. Israel, in the wilderness, was tempted in the same way.
When there was no water to drink they complained against God: And all the congregation
of the children of Israel journeyed from the wilderness of Sin, . . . and there was no water
for the people to drink. Wherefore the people did chide with Moses' and said, Give us
water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do
ye tempt the Lord? And the people thirsted there for water; and the people . . . said,
Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and
our cattle with thirst? (Ex. 17:1-3). God was testing their faith in Him. Yet they failed even
after the most remarkable deliverance from the Egyptian army by the power of God. They
should have trusted God and said, "He who brought us out of slavery by a mighty hand
will provide us with water. We can wait." When Satan quoted the promise, "He shall give
his angels charge over thee," he omitted the words, "to keep thee in all thy ways; " that is,
in all the ways of God's choosing. Jesus refused to go outside the path of obedience. While
manifesting perfect trust in His Father, He would not place Himself, unbidden, in a
position that would necessitate the interposition of His Father to save Him from death. He
would not force Providence to come to His rescue, and thus fail of giving man an example
of trust and submission.-Ibid., p. 125. Replying to Satan, Jesus again declared His perfect
trust in His Father. He did not need to put His Father to the test. There was no occasion for
distrust. He that dwelleth in the secret place of the most High shall abide under the shadow
of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him
will I trust (Ps. 91:1, 2). For he shall give his angels charge over thee, to keep thee in all thy
ways (verse 11). In the third temptation Satan offered Christ the whole world if He would
grant him a place in His life. Again, the devil taketh him up into an exceeding high
mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith
unto him, All these things will I give thee, if thou wilt fall down and worship me (Matt. 4:8,
9). Satan made one last move to destroy Christ's faith in His Father. He asked Christ for
what appears to be a slight concession in order for Him to gain the world, to seek world
good by a small compromise to himself. Satan wanted to be included with God as the basis
of trust. "Just include me in. Acknowledge me also as worthy of Your loyalty." The aorist
tense in this verse refers to one single action-just one act of worship, that is all. But the
worship of anyone or anything other than God means not to worship God at all. For Jesus
to follow Satan's request would have meant a shift in His allegiance from God to Satan.
The result would actually have meant submission to the rule of Satan. Again Christ
repulsed His tempter with a quotation from Scripture: "Get thee hence, Satan: for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the
devil leaveth him, and, behold, angels came and ministered unto him" (verses 10, 11). Satan](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-300-320.jpg)
![This is the text that is most often used by peccabilitists to argue that Jesus could havc sinned, but
did not do so. The position of peccability is seen in the Latin phrase, posit non peccare (“able not
to sin”). The position of impeccability is seen in the Latin phrase, non posit peccare (“not able to
sin”). It is my conviction, based on several strands of evidence seen throughout the New
Testament, that Jesus Christ was incapable of sinning (thus, he was impeccable). But Heb 4:15
must be dealt with if this view is to be maintained.
There are several items that are crucial in the exegesis of the text: (1) the flow of argument; (2)
the force of “sympathizing with our weaknesses”; (3) the force of “in every way” (kataV
pavnta); (4) the force of “just as we are” (kaq j oJmoiovthta)—though this is a minor
consideration; (5) the force of “without sin” (cwriV" aJmartiva")—both lexically and
syntactically; and (6) the overall syntax of the sentence.
(1) The immediate flow of argument seems to argue that Christ is a good representative of us as
our high priest in that he can sympathize with our human frailties. The stress, then, does not
seem to be on his sinlessness—though this is still explicitly stated; rather, it seems to be on his
true identification with humanity. The overall context suggests that since Jesus Christ has faced
temptation—and that of the strongest sort—and has succeeded, then we too ought to hold fast to
our confession. He can sympathize with our desire to defect (cf. especially the Satanic temptation
for him to do so)—yet, at the same time, he provides both a model and a means for us to
maintain.
(2) The force of “sympathizing with our weaknesses” again stresses the fact that Jesus
understands experientially human frailty. Sun-compound verbs (such as sumpaqh'sai here) often
suggest an identification—cf. especially Rom 8:17 (the whole point of Rom 8, in one respect, is
our identification with Christ [in saying this, I am not arguing for any kind of
etymologically-based lexicography; rather, the common use in the NT of sun- verbs retains the
classic idiom]). Admittedly, in order to give the argument of identification with our weaknesses
the strongest force, one would have to affirm the full humanity of Christ (as any orthodox person
would do). Further, it would seem that the force of the argument at this point would lose its
punch if our high priest did not suffer when he faced temptation. This would normally present a
greater problem for impeccabilitists than it would for peccabilitists, though there are
analogies/arguments which ‘soft’ impeccabilitists can employ to render their view of this text a
plausible one.
(3) The force of “in every way”: it is significant that the same phrase (kataV pavnta) is used in
2:17 where we read “he had to be made like his brothers and sisters in every respect” (NET).
This is no accident: the author is using an idiom to stress the identity of Christ with his people.
The force of the phrase in 2:17, however, is on the fact of his humanity as a necessary
prerequisite to his representative role as high priest; thus, he was truly human. (I like what
Millard Erickson says: we must not say that Christ was not fully human because he did not sin;
rather, we must say that our humanity is questionable because it is impure—if anything, we are
not fully human, though he is [a slight paraphrase])!
Now, in point of fact, Jesus was not made like his brothers in all things—that is,
all-inclusive—because he was without sin. (Paul seems to indicate this exception in the kenosis
text: he argues that Jesus was ‘like men’ (oJmoiwvmati), but ‘he was found to be in form as
a man.’ That is, Paul seems to use oJmoiwvmati to indicate similarity (notice the plural, men),](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-306-320.jpg)
![but schvmati to indicate identity (again, notice the singular). Thus, Jesus appeared to be just like
other men, but was not (in that he was God in the flesh), yet he was still true man.
Getting back to 4:15: if kataV pavnta in 2:17 does not mean all-inclusive, can we argue that it
does in 4:15? I’ll leave this question open for now.
(4) “Just as we are”—a minor consideration, which simply stresses the point of identification
with us. However, one side note: if the author of Hebrews uses the oJmoivo" word-group in the
same way that Paul does (and provided that my exegesis of Phil 2:6-7 above is correct), should
we not say that he is here arguing that there is a distinction in Jesus’ suffering of temptation and
ours? That it is likely in Phil 2:7 that Paul meant similarity rather than identity in his use
of oJmoiwvmati is strengthened by virtually the same expression in Rom 8:3 in reference to
Christ— “in the likeness [oJmoiwvmati] of sinful flesh”—obviously indicating that there
is not identity.
(5 & 6—treated together) The force of “without sin”: This is the major consideration in the
exegesis of the text. Did Jesus Christ face his temptations without having a sin nature/propensity
to sin/possibility of sinning(?), or did his temptations simply result in his not sinning? To put it
syntactically, what does cwriV" aJmartiva" modify? Is it subordinate
to pepeirasmevnon, kataV pavnta, or kaq j oJmoiovthta? Ifpepeirasmevnon, then all three
prepositional phrases are most likely equally subordinate; that is, Jesus’ temptations are qualified
in three ways: he was tempted (1) in every area, (2) like we are tempted, (3) apart from sin. But
still the problem remains: Does this mean ‘apart from sinning’? (result) or does it mean that his
temptations were apart from the kind which arise out of sin (or one’s sin nature)?
If cwriV" aJmartiva" is subordinate to kataV pavnta, then the meaning is most likely this:
although he was tempted in every way, he did not sin (result). But the principle of nearest
antecedent (which, however, is broken often enough) suggests rather that kaq j
oJmoiovthta controls cwriV" aJmartiva". If this is so, then the most natural way to take the whole
text is to see the prepositional phrases as successively subordinate. That is, kataV
pavnta controls kaq j oJmoiovthta which controls cwriV" aJmartiva". All of this, of course, is
subordinate to pepeirasmevnon.
So what? If we take this third view, then cwriV" aJmartiva" qualifies oJmoiovthta —that is,
Jesus was tempted just as we are apart from sin. The one way in which his temptations were
different was the sin factor. This certainly seems to speak of distinction in the process rather than
result. It seems, on the surface at least, a bit unnatural to translate the text, as so many do,
‘yet without sin.’ One would expect devor ajllav or perhaps even movno". There is no disjunctive
force here (though there certainly may be on the larger contextual level, requiring the use of a
disjunctive in English). And the author of Hebrews writes Greek extremely well: that is, he does
not normally employ asyndeton (lack of conjunction) except for solemnity (as in classical
usage—see Blass-Debrunner-Funk).
In sum, at the present time I do not see cwriV" aJmartiva" as referring to result—instead, this is
the one way in which Jesus’ temptations were different from our own. The two preceding
prepositional phrases also hint at this: kataV pavnta does not mean all-inclusive in 2:17 (a
parallel passage, and designedly so, I think), and kaq j oJmoiovthta indicates similarity though
not absolute identity (cf. its cognate in Rom 8:3; Phil 2:7).](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-307-320.jpg)
![find grace — corresponding to “throne of grace.” Mercy especially refers to the remission
and removal of sins; grace, to the saving bestowal of spiritual gifts [Estius]. Compare “Come
unto Me ... and I will give you rest (the rest received on first believing). Take My yoke on you ...
and ye shall find rest (the continuing rest and peace found in daily submitting to Christ’s easy
yoke; the former answers to “receive mercy” here; the latter, to “find grace,” Mat_11:28,
Mat_11:29).
in time of need — Greek, “seasonably.” Before we are overwhelmed by the temptation; when
we most need it, in temptations and persecutions; such as is suitable to the time, persons, and
end designed (Psa_104:27). A supply of grace is in store for believers against all exigencies; but
they are only supplied with it according as the need arises. Compare “in due time,” Rom_5:6.
Not, as Alford explains, “help in time,” that is, to-day, while it is yet open to us; the accepted
time (2Co_6:2).
help — Compare Heb_2:18, “He is able to succor them that are tempted.”
6. CALVIN, "Let us therefore come boldly, or, with confidence, etc. He draws
this conclusion, -- that an access to God is open to all who come to
him relying on Christ the Mediator; nay, he exhorts the faithful to
venture without any hesitation to present themselves before God. And
the chief benefit of divine teaching is a sure confidence in calling on
God, as, on the other hand, the whole of religion falls to the ground,
and is lost when this certainty is taken away from consciences.
It is hence obvious to conclude, that under the Papacy the light of the
Gospel is extinct, for miserable men are bidden to doubt whether God is
propitious to them or is angry with them. They indeed say that God is
to be sought; but the way by which it is possible to come to him is not
pointed out, and the gate is barred by which alone men can enter. They
confess in words that Christ is a Mediator, but in reality they make
the power of his priesthood of none effect, and deprive him of his
honor.
For we must hold this principle, -- that Christ is not really known as
a Mediator except all doubt as to our access to God is removed;
otherwise the conclusion here drawn would not stand, "We have a high
priest Who is willing to help us; therefore we may come bold and
without any hesitation to the throne of grace." And were we indeed
fully persuaded that Christ is of his own accord stretching forth his
hand to us, who of us would not come in perfect confidence? [81] It is
then true what I said, that its power is taken away from Christ's
priesthood whenever men have doubts, and are anxiously seeking for
mediators, as though that one were not sufficient, in whose patronage
all they who really trust, as the Apostle here directs them, have the
assurance that their prayers are heard.
The ground of this assurance is, that the throne of God is not arrayed
in naked majesty to confound us, but is adorned with a new name, even](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-313-320.jpg)
![that of grace, which ought ever to be remembered whenever we shun the
presence of God. For the glory of God, when we contemplate it alone,
can produce no other effect than to fill us with despair; so awful is
his throne. The Apostle, then, that he might remedy our diffidence, and
free our minds from all fear and trembling, adorns it with "grace," and
gives it a name which can allure us by its sweetness, as though he had
said, "Since God has affirmed to his throne as it were the banner of
grace' and of his paternal love towards us, there are no reasons why
his majesty should drive us away." [82]
The import of the whole is, that we are to call upon God without fear,
since we know that he is propitious to us, and that this may be done is
owing to the benefit conferred on us by Christ, as we find from
Ephesians 3:12; for when Christ receives us under his protection and
patronage, he covers with his goodness the majesty of God, which would
otherwise be terrible to us, so that nothing appears there but grace
and paternal favor.
That we may obtain mercy, etc. This is not added without great reason;
it is for the purpose of encouraging as it were by name those who feel
the need of mercy, lest any one should be cast down by the sense of his
misery, and close up his way by his own diffidence. This expression,
"that we may obtain mercy", contains especially this most delightful
truth, that all who, relying on the advocacy](https://image.slidesharecdn.com/hebrews4commentary-141218081817-conversion-gate02/85/Hebrews-4-commentary-314-320.jpg)
Hebrews 4 commentary
- 1. HEBREWS 4 COMMENTARY EDITED BY GLENN PEASE INTRODUCTION HEBREWS 4 1.Is it possible to exalt Christ too highly? No! If you are exalting who He really is. Yes, if you exalt who He really isn’t. If you make Christ only deity and not man, you are guilty of the first Christian heresy called Docetism. The Docetic conviction was that Jesus was not really a man but just took on the form of a man, and so He never was a real man of flesh and blood, and so He could never be tempted. Jesus was God and God cannot be tempted, and so Jesus could not be tempted. They made Him pure deity and by doing so exalted Jesus right out of the biblical role of the God-Man. They destroyed the whole point of the incarnation. You can go to an extreme on everything, and that is even so when you exalt Jesus to the point of denying his manhood. Nowhere is Jesus exalted more highly than in Hebrews, but it also makes clear that His superiority does not take him above the level of sympathy with the weakness of human nature. So in the midst of all this exaltation He is also shown to be superior in His ability to sympathize with our human weaknesses. Does God have feelings? This is one of the great theological debates of history. I choose to side with those who say yes, for the Bible is filled with God’s feelings, and Jesus is portrayed as having feelings on all levels, and even now as our heavenly high priest, as in verse 15. To exalt God above all feelings is to exalt Him right out of relationship with man. You become a Deist with a great God, but so great that He does not have the compassion to care whether we exist or not. Feelings are important to the author of Hebrews because he is writing to people who are being bombarded with feelings. They have feelings of fear, doubt and uncertainty. They had a big adjustment as Christians, for as Jews they could go to the temple and see the priest in action, and they could see the sacrifice, but now all of that is ended because Jesus fulfilled all of that. Hebrews is trying to restore to them a sense of the closeness of Jesus. Some feel that he goes too far and brings Christ down to our level. He is said to have been tempted in all points like as we are. This is hard to think of Jesus as being on the same level with us. Did He really have all the feelings we do, and did He really have all the temptations that we do? Do you think it makes a difference in your relationship with someone if they have the same weaknesses as you do? It is a paradox that Jesus was so far above us, and at the same time down on the same level with us in our temptations. 2. DAVID PHILLIPS, “This chapter can be broken up into three sections: 1-11, 12-13, and 14-16. The majority of the chapter(1-13) deals with the rest of God, which occurs six times in the first eleven verses. The section made up of verses 1-11 forms an inclusio. This is formed by the hortatory subjunctives, "Let us..." and the phrase "enter that rest," which occur in both verses 1 and 11. As well, there are two paragraphs in the inclusio which themselves form inclusios. Verses 1-5 are sectioned off by "enter rest," and verses 6-11 are sectioned off by the word "disobedience," which is found only here in Hebrews. In addition, the center of each of these paragraphs contain a quotation from Ps. 95. In verse 3, the writer quotes 95:11, and in verse 7, 95:7b-8a. According to Lane, ...the writer keeps the detail of the Biblical quotation before his readers and engages them in his own reflections upon the text. The first paragraph stresses the idea of entering God's rest and clarifies the distinctive nature of that rest; the second paragraph interprets the significance of the term "Today" and relates it to the opportunity and peril of the congregation addressed(96).
- 2. The next section is connected to verses 1-11 through the word gar, "for." This section, 12-13, describes the reason for diligence in entering the rest of God. The judging word of God will search out our hearts, thoughts and intents. 3. PINK, “The exhortation begun by the apostle in Hebrews 3:12 is not completed till Hebrews 4:12 is reached, all that intervenes consisting of an exposition and application of the passage quoted from Psalm 95 in Hebrews 3:7-11. The connecting link between what has been before us and that which we are about to consider is found in Hebrews 3:19, "So we see that they could not enter in because of unbelief." These words form the transition between the two chapters, concluding the exhortation found in verses 12, 13, and laying a foundation for the admonition which follows. Ere proceeding, it may be well to take up a question which the closing verses of Hebrews 3 have probably raised in many minds, namely, seeing that practically all the adults who came out of Egypt by Moses perished in the wilderness, did not the promises of God to bring them into Canaan fail of their accomplishment? In Exodus 6:6-8, Jehovah said unto Moses, "Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: and I will take you to Me for a people, and I will be to you a God... and I will bring you in unto the land, concerning the which I did sware to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage: I am the Lord." We quote now from the helpful comments of Dr. J. Brown upon these verses: "This is a promise which refers to Israel as a people, and which does not by any means necessarily infer that all, or even that any, of that generation were to enter in. No express condition was mentioned in this promise-not even the believing of it. Yet, so far as that generation was concerned, this, as the event proved, was plainly implied; for, if it had been an absolute, unconditional promise to that generation, it must have been performed, otherwise He who cannot lie would have failed in accomplishing His own word. There can be no doubt that the fulfillment of the promise to them was suspended on their believing it, and acting accordingly. Had they believed that Jehovah was indeed both able and determined to bring His people Israel into the land of Canaan, and, under the influence of this faith, had gone up at His command to take possession, the promise would have been performed to them. "This was the tenor of the covenant made with them: ‘Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation’ (Exo. 19:5, 6). ‘Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for My name is in Him. But if thou shalt indeed obey His voice, and do all that I speak; then I will be an Enemy unto thine enemies, and an Adversary unto thine adversaries’ (Exo. 23:20-22). "Their unbelief and disobedience are constantly stated as the reason why they did not enter in. ‘Because all those men have seen My glory, and My miracles, which I did in Egypt and in the wilderness, and have tempted Me now these ten times, and have not harkened to My voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it’ (Num. 14:22, 23), cf. Joshua 5:6. God promised to bring Israel into the land of Canaan; but He did not promise to bring them in whether they believed and obeyed or not. No promise was broken to those men, for no absolute promise was made to them. "But their unbelief did not make the promise of God of none effect. It was accomplished to the next generation: ‘And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein’ (Jos. 21:43). Joshua appealed to the Israelites themselves for the completeness of the fulfillment of the promise, see Joshua 23:14. That generation believed the promises that God would give Canaan, and under the influence of this fact, went forward under the conduct of Joshua, and obtained possession of the land for themselves." This same principle explains what has been another great difficulty to many, namely, Israel’s actual tenure of Canaan. In Genesis 13:14, 15 we are told, "And the Lord said unto Abraham, after that Lot was separated from him, Lift up now thine eyes, and look from the place from where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever." This promise was repeated again and again, see Genesis 7:8, etc. How then came it that the children of Israel occupied the land only for a season? Their descendants, for the most part are not in it today. Has, then, the promise of God failed? In no-wise. In His promise to Abraham God did not specify
- 3. that any particular generation of his descendants should occupy the land "for ever" and herein lies the solution to the difficulty. God’s promise to Abraham was made on the ground of pure grace; no condition whatever was attached to it. But grace only superabounds where sin has abounded. Sovereign grace intervenes only after the responsibility of man has been tested and his failure and unworthiness manifested. Now it is abundantly clear from many passages in Deuteronomy 31:26-29, that Israel entered Canaan not on the ground of the unconditional covenant of grace which Jehovah made with Abraham, but on the ground of the conditional covenant of works which was entered into at Sinai (Exo. 24:6-8). Hence, many years after Israel had entered Canaan under Joshua, we read, "And an Angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of the land of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break My covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars; but ye have not obeyed My voice: Why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be a thorn in your sides, and their gods shall be a snare unto you" (Judg. 2:1-3). The same principles are in exercise concerning God’s fulfillment of His gospel promises. "The gospel promise of eternal life, like the promise of Canaan, is a promise which will assuredly be accomplished. It is sure to all ‘the seed.’ They were ‘chosen in Christ before the foundation of the world.’ Eternal life was promised in reference to them before the times of the ages, and confirmed by the oath of God. They have been redeemed to God by ‘the blood of the Lamb,’ and are all called in due time according to His purpose. Their inheritance is ‘laid up in heaven’ for them, and ‘they are kept for it by the mighty power of God, through faith unto salvation.’ And they shall all at last ‘inherit the kingdom prepared for them from the foundation of the world.’ "But the Gospel revelation does not testify directly to anyone that Christ so died for him in particular, that it is certain that he shall be saved through His death: neither does it absolutely promise salvation to all men; for in this case all must be saved,-or God must be a liar. But it proclaims, ‘he that believeth shall be saved-he that believeth not shall be damned.’ It is as believers of the truth that we are secured of eternal life; and it is by holding fast this faith of the truth, and showing that we do so, that we can alone enjoy the comfort of this security. ‘The purpose of God according to election must stand,’ and all His chosen will assuredly be saved; but they cannot know their election-they cannot enjoy any absolute assurance of their salvation independent of their continuance in the faith, love, and obedience of the Gospel, see 2 Peter 1:5-12. And to the Christian, in every stage of his progress, it is of importance to remember, that he who turns back, turns ‘back to perdition’; and that it is he only who believes straight onward-that continues in the faith of the truth-that shall obtain ‘the salvation of the soul’" (Dr. J. Brown). Our introduction for this article has already exceeded its legitimate limits, but we trust that what has been said above will be used of God in clearing up several difficulties which have exercised the minds of many of His beloved people, and that it may serve to prepare us for a more intelligent perusal of our present passage. The verses before us are by no means easy, as any one who will really study them will quickly discover. The apostle’s argument seems to be unusually involved, the teaching of it appears to conflict with other portions of Scripture, and the "rest" which is its central subject, is difficult to define with any degree of certainty. It is with some measure of hesitation and with not a little trepidation that the writer himself now attempts to expound it, and he would press upon every reader the importance and need of heeding the Divine injunction of 1 Thessalonians 5:21, "Prove all things; hold fast that which is good." It should be evident that the first thing which will enable us to understand our passage is to attend to the scope of it. The contents of this chapter are found not in Romans or Corinthians or Ephesians, but in Hebrews, the central theme of which is the superiority of Christianity over Judaism, and there is that in each chapter which exemplifies this. The theme is developed by the presentation of the superlative excellencies of Christ, who is the Center and Life of Christianity. Thus far we have had Christ’s superiority over the prophets, the angels, Moses. Now it is the glory of Christ which excels that attaching to Joshua. Our next key must be found in noting the connection between the contents of chapter four and that which immediately precedes. Plainly, the context begins at Hebrews 3:1, where we are bidden to "consider the Apostle and High Priest of our profession." All of chapter 3 is but an amplification of its opening verse. Its contents may be summarized thus: Christ is to be "considered," attended to, heard, trusted, obeyed: first, because of His exalted personal excellency: He is the Son, "faithful" over His house; second, because of the direful consequences which must ensue from not "considering" Him, from despising Him. This second point is illustrated by the sad example of those Israelites who hearkened not unto the Lord in the clays of Moses, and in their case the consequence was that they failed to enter into the rest of Canaan.
- 4. In the first sections of Hebrews 4, the principal subject of chapter 3 is continued. It brings out again the superiority of our "Apostle," this time over Joshua, for he too was an "apostle" of God. This is strikingly brought out in Deuteronomy 34:9, "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid hands upon him; and the children of Israel hearkened unto him, and did as the Lord commanded Moses"-the prime thought of the "laying on of hands" in Scripture being that of identification. Let the reader compare Joshua 1:5, 16-18. The continuation of the theme of Hebrews 3 in chapter 4 is also seen by the repeated mention of "rest," see Hebrews 3:11, 18 and cf. Hebrews 4:1, 3, etc. It is on this term that the apostle bases his present argument. The "rest" of Hebrews 3:11, 18 refers to Canaan, and though Joshua actually conducted Israel into this (see marginal rendering of Hebrews 4:8), yet the apostle proves by a reference to Psalm 95 that Israel never really (as a nation) entered into the rest of God. Herein lies the superiority of the Apostle of Christianity; Christ does lead His people into the true rest. Such, we believe, is the line of truth developed in our passage. A Sabbath-Rest for the People of God 1 Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. 1. BARNES, "Let us therefore fear - Let us be apprehensive that we may possibly fall of that rest. The kind of “fear” which is recommended here is what leads to caution and care. A man who is in danger of losing his life or health should be watchful; a seaman that is in danger of running on a lee-shore should be on his guard. So we who have the offer of heaven, and who yet are in danger of losing it, should take all possible precautions lest we fail of it. Lest a promise being left us - Paul assumes here that there is such a promise. In the subsequent part of the chapter, he goes more into the subject, and proves from the Old Testament that there is such a promise made to us. It is to be remembered that Paul had not the New Testament then to appeal to, as we have, which is perfectly clear on the subject, but that he was obliged to appeal to the Old Testament. This he did not only because the New Testament was not then written, but because he was reasoning with those who had been Hebrews, and who regarded the authority of the Old Testament as decisive. If his reasoning to us appears somewhat obscure, we should put ourselves in his place, and should remember that the converts then had not the full light which we have now in the New Testament. Of entering into his rest - The rest of God - the rest of the world where he dwells. It is called “his” rest, because it is what he enjoys, and which he alone can confer. There can be no doubt that Paul refers here to heaven, and means to say that there is a promise left to Christians of being admitted to the enjoyment of that blessed world where God dwells. Any of you should seem to come short of it - The word “seem” here is used as a form of gentle and mild address, implying the possibility of thus coming short. The word here - δοκέω dokeo - is often used so as to appear to give no essential addition to the sense of a passage,
- 5. though it is probable that it always gave a shading to the meaning. Thus, the phrase “esse videatur” is often used by Cicero at the end of a period, to denote merely that a thing “was” - though he expressed it as though it merely “seemed” to be. Such language is often used in argument or in conversation as a “modest” expression, as when we say a thing “seems” to be so and so, instead of saying “it is.” In some such sense Paul probably used the phrase here - perhaps as expressing what we would by this language - “lest it should appear at last that any of you had come short of it.” The phrase “come short of it” is probably used with reference to the journey to the promised land, where they who came out of Egypt “came short” of that land, and fell in the wilderness. They did not reach it. This verse teaches the important truth that, though heaven is offered to us, and that a “rest” is promised to us if we seek it, yet that there is reason to think that many may fail of reaching it who had expected to obtain it. Among those will be the following classes: (1) Those who are professors of religion but who have never known anything of true piety. (2) Those who are expecting to be saved by their own works, and are looking forward to a world of rest on the ground of what their own hands can do. (3) Those who defer attention to the subject from time to time until it becomes too late. They expect to reach heaven, but they are not ready to give their hearts to God “now,” and the subject is deferred from one period to another, until death arrests them unprepared. (4) Those who have been awakened to see their guilt and danger, and who have been almost but not quite ready to give up their hearts to God. Such were Agrippa, Felix, the young ruler Mar_10:21, and such are all those who are “almost” but not “quite” prepared to give up the world and to devote themselves to the Redeemer. To all these the promise of “rest” is made, if they will accept of salvation as it is offered in the gospel; all of them cherish a hope that they will be saved; and all of them are destined alike to be disappointed. With what earnestness, therefore, should we strive that we may not fail of the grace of God! 2. CLARKE, "Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause. Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, Luk_8:18 (note). What the apostle had said before, relative to the rest, might be considered as an allegory; here he explains and applies that allegory, showing that Canaan was a type of the grand privileges of the Gospel of Christ, and of the glorious eternity to which they lead. Come short - The verb ᆓστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games: he that came short was he who was any distance, no matter how small, behind the winner. Will it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well, and yet to permit the devil, the world, or the flesh, to hinder in the few last steps! Reader, watch and be sober. 3. GILL, "Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God; but with a cautious fear, a godly jealousy, a careful circumspection, and watchfulness:
- 6. lest a promise being left us of entering into his rest; not the land of Canaan, the type of heaven, but rather heaven itself, the ultimate glory: there is a rest of the body in the grave, from work, service, and labour, and from distempers and diseases, where it rests under the guardianship of the Spirit, until the resurrection morn; and there is a rest of the soul before the resurrection, in the arms of Christ, with whom it immediately is, upon its departure from the body; and there is a rest both of soul and body after the resurrection, from sin, from afflictions, from Satan's temptations, from unbelief, doubts, and fears, and from all enemies: and this may be called the rest of God, because he is the author and giver of it; and it will lie much in communion with him; and besides, heaven is the place of God's rest, Isa_66:1 and the possession and enjoyment of the heavenly glory is often signified by an entering into it: and there is a promise of this, which is left in Christ's hands, and shall never fail; though some who have hoped for it may come short of it, or at least seem to do so: but rather a rest under the Gospel dispensation is here intended, since it is a rest believers enter into now, Heb_4:3 and since the Gospel church is represented as a state of peace and rest, Isa_11:6 and which lies in a more clear and comfortable application of the blood and righteousness of Christ to the saints; in a freedom from a spirit of bondage to fear, and from the yoke of carnal ordinances, and in the enjoyment of Gospel privileges and ordinances; and this is God's rest, which he has provided for New Testament saints, and into which they enter by faith, and a profession of it; and the Gospel is the promise or declaration which was left among these Hebrews, and in the world, to encourage them so to do: lest any of you should seem to come short of it; either of the promise, or the rest promised; which if understood of the heavenly glory, the sense is, that though true believers shall not come short of that, yet they may "seem" to others to do so; and therefore should be careful of their lives and conversations, that they might not seem to come short; and this they should do, for the glory of God, the honour of Christ and his Gospel, and the good of others; but if the rest, and the promise of it, intend the Gospel and its dispensation, the meaning is, that saints should be concerned so to behave, that they might not seem to fail of the doctrine of the grace of God, and to be disappointed of that rest and peace promised in it. One of Stephens's copies read, lest "any of us"; which seems most agreeable both to what goes before, and follows. 4. HENRY, "Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven. 5. JAMISON, "Heb_4:1-16. The promise of God’s rest is fully realized through Christ: Let us strive to obtain it by Him, our sympathizing High Priest. Let us ... fear — not with slavish terror, but godly “fear and trembling” (Phi_2:12). Since so many have fallen, we have cause to fear (Heb_3:17-19). being left us — still remaining to us after the others have, by neglect, lost it.
- 7. his rest — God’s heavenly rest, of which Canaan is the type. “To-day” still continues, during which there is the danger of failing to reach the rest. “To-day,” rightly used, terminates in the rest which, when once obtained, is never lost (Rev_3:12). A foretaste of the rest Is given in the inward rest which the believer’s soul has in Christ. should seem to come short of it — Greek, “to have come short of it”; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word “seem” is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short. 6. CALVIN, "Let us therefore fear, etc. He concludes that there was reason to fear lest the Jews to whom he was writing should be deprived of the blessing offered to them; and then he says, lest anyone, intimating that it was his anxious desire to lead them, one and all, to God; for it is the duty of a good shepherd, in watching over the whole flock so to care for every sheep that no one may be lost; nay, we ought also so to feel for one another that every one should fear for his neighbors as well as for himself But the fear which is here recommended is not that which shakes the confidence of faith but such as fills us with such concern that we grow not torpid with indifference. Let us then fear, not that we ought to tremble or to entertain distrust as though uncertain as to the issue, but lest we be unfaithful to God's grace. By saying Lest we be disappointed of the promise left us, he intimates that no one comes short of it except he who by rejecting grace has first renounced the promise; for God is so far from repenting to do us good that he ceases not to bestow his gifts except when we despise his calling. The illative therefore, or then means that by the fall of others we are taught humility and watchfulness according to what Paul also says, "These through unbelief have fallen; be not thou then high minded, but fear." [67] ^ (Romans 11:20.) 7. BI, Fearful of coming short I. WITH WHAT DOES THE FEAR ENJOINED IN THE TEXT MAINLY CONCERN ITSELF? Now, the apostle cannot mean that we are to fear lest we should come short of heaven for want of merit. There is not a man living who will not come short of heaven if he tries that road. 1. The great point is lest we come short of the heavenly rest by failing in the faith which will give us rest. Note, then, that it becomes us to be peculiarly anxious that we do not come short of fully realising the spirituality of faith. Many are content with the shells of religion, whereas it is the kernel only which can feed the soul.
- 8. 2. The exhortation of our text leads us to say that we must take heed lest we fail to discern the fact that the whole way of salvation is of faith. II. WHAT CIRCUMSTANCES MAY SUGGEST THE NECESSITY FOR THIS FEAR? 1. First, it is certain that many professors apostatise. Now, if others apostatise, may not we also? 2. Note, again, that we ourselves know others who are, we fear, much deceived, and fall short of true salvation. Though we have very much that is morally excellent, it may be that we are destitute of the real work of grace, and so come short of the rest which is given to faith, 3. Yet more, remember there are some professors who know that they are not at rest. “We that bare believed do enter into rest,” but you know you have no peace. III. WHAT SOLEMN TRUTHS DEMAND THE FEAR SUGGESTED IN THE TEXT? If we should really come short of heaven we shall have lost all its bliss and glory for ever. And we shall have lost heaven with this aggravation, that we did begin to build, but were not able to finish. Oh, fear lest ye come short of it. Nay, begin sooner, fear lest ye seem to come short of it, for he that is afraid of the seeming will be delivered from the reality. IV. HOW DOES OUR FEAR EXERCISE ITSELF? Our fear of coming short of the rest must not lead us to unbelief, because in that case it would make us come short at once. (C. H. Spurgeon.) A check to presumption I. The gospel is not only a revelation, but A PROMISE, and a promise exceeding great and precious. It not only holds forth to our view, but it proposes to our hope eternal life, and whatever is previously necessary to the acquisition of it. The promise was early made, and was often renewed with enlargements. Yes, in this blessed Book we have “ a promise left us of entering into His rest.” But what is this rest? We may view it as it is begun upon earth, or completed in heaven. Even while the believer is upon earth, this rest is not only ensured, but begun. 1. View him with regard to his understanding, and you will find that he has rest. 2. View him with regard to his conscience, and you will find that he has rest. He is freed from the torment of fear and the horrors of guilt. 3. View him with regard to his passions and appetites, and you find he has rest. While pride, and envy, and malice, and avarice, and sensual affections, reigned within, often striving with each other, and always fighting against the convictions of his judgment, the man’s breast was nothing but a scene of tumult; he was “like the troubled sea, when it cannot rest.” 4. view him once more with regard to his “condition and circumstances,” and you will find that he has rest. He is freed from those anxieties which devour others, who make the world their portion, and have no confidence in God. With all his advantages here, a voice perpetually cries in his ears, “Arise and depart, for this is not your rest.” However favourable the voyage, they are now on the treacherous ocean; and by and by they will enter the harbour—“then are they glad because they are quiet; so He bringeth them unto their desired haven.” At death we are told the righteous enter into rest. And this rest is pure, undisturbed, and everlasting. They shall rest from “ their labours.” Though all activity, they shall be incapable of fatigue, for their powers will be fully equal to their work.
- 9. II. THE STATE OF MIND IN WHICH WE SHOULD REGARD IT—“Let us therefore fear,” &c. The fear here enjoined is not that of the sluggard dismayed by difficulties, or of the unbeliever who suspects that the promise shall not be accomplished; but a fear of caution, vigilance; a fear which leads us to examine ourselves, and allows us, in this awful concern, to be satisfied with nothing less than evidence whether we have a title to heaven and are in a fair way to obtain this blessedness. 1. To excite in you this fear, remember the possibility of your coming short. Remember that out of six hundred thousand Israelites who came out of Egypt to possess the land of Canaan, two only entered! 2. Consider the consequence of coming short. Is it not dreadful to be deprived of that “fulness of joy” which God hath promised to them that love Him? What would it be to lose your business, your health, your friends, compared with the loss of the soul? And remember, there is no medium between heaven and hell; if you miss the one, the other is unavoidable. And remember also the aggravations which will attend the misery of those who perish in your circumstances. There is nothing so healing, so soothing, as the expectation of hope; and of course there is nothing so tormenting as the disappointment of it, especially where the object is vastly important. Yea, remember also that you will not only be disappointed in coming short, but you will be punished for it. (1) Let us observe, first, how thankful we should be for such a promise left us of entering into His rest! For surely we could not have reasonably expected it. (2) Let us, secondly, see how necessary it is in religion to avoid passing from one extreme into another. The gospel encourages our hope; but then it enlightens it and guards it. “Pass the time of your sojourning here in fear. Be not highminded, but fear. Work out your salvation with fear and trembling.” (3) What are we to say of those of you who know nothing of this salutary concern? (The Congregational Pulpit.) Necessity for religious caution I. WE HAVE ACTUALLY A PROMISE MADE TO US OF AN ETERNAL REST. Christianity is no cunningly devised fable, but a certain offer of inconceivable felicity. It finds us wretched, and poor, and blind, and miserable. It finds us exposed to the inflictions of Divine wrath; it brings near to us the good news of pardon, grace, and mercy through the mediation of Jesus Christ. The adaptation of this rest to the weariness of man is very striking. II. THIS REST IS PROMISED TO THE PEOPLE OF GOD, AND TO THEM ALONE. Into that world of light and of love nothing enters that defiles. No revolt, no alienation, no reluctance, no coldness towards God is felt in heaven; God is love, and all who dwell near Him “dwell in love”; love to Him and to each other. III. THE POSSIBILITY OF COMING SHORT OF THE BLESSEDNESS OF HEAVEN IS AN IDEA SO TREMENDOUS, THAT IT MAY WELL AFFECT THE MIND WITH AWE. The apostle says, “Let us therefore fear,” &c. The apparent improbability of retrieving error after death is so plainly stated, that the supposition of carelessness in so great a matter, is a supposition fearful is the extreme. All human evils are tolerable, because they are momentary. Earthquake, shipwreck, loss of property, death of friends—these calamities are limited; but the loss of salvation is an intolerable evil, because it is an evil which seems to admit of no termination. There is no object more pitiable than that of an immortal being wasting the few precious hours of life in the frivolous occupations of pleasure, or in the severer pursuits of gain, while yet he is reckless of
- 10. the pains and pleasures, the gains and losses of eternity! (G. T. Noel, M. A) Fear and rest The two words which claim our special consideration in this section are “fear” and “rest.” I. We know only in part, in fragment. It is difficult for us to combine different aspects of truth. The earnest counsel of the apostle in this chapter, “Let us fear,” may seem to be incompatible with his emphatic teaching that we have not received the spirit of bondage again to fear; that he is persuaded that nothing shall be able to separate us from the love of God that is in Christ Jesus; that we are to rejoice in the Lord always. Yet a superficial glance at the Epistles, and at the Scriptures in general, will show that fear is an essential feature of the Christian. When Christ is accepted, there is peace; but is there not also fear? “With Thee is forgiveness of sin, that Thou mayest be feared.” Where do we see God’s holiness and the awful majesty of the law, our own sin and unworthiness, as in the atonement of the Lord Jesus? We rejoice with fear and trembling. It is because we know the Father; it is because we are redeemed by the precious blood of the Saviour; it is as the children of God that we are to pass our earthly pilgrimage in fear. This is not the fear of bondage, but the fear of adoption. Looking to God, our loving Father, our gracious Saviour, our gentle and indwelling Comforter, we have no reason to be afraid. The only fear that we can cherish is that of reverence and awe, and a dread lest we displease and wound Him who is our Lord. But when we look at ourselves, our weakness, our blindness; when we think of our path and our work, of our dangers, we may well feel that the time for repose and unmixed enjoyment has not come yet; we must dread our own sinfulness and our temptations; we must fear worldly influences. II. BUT THE RELIEVER HAS REST NOW ON EARTH, AND HEREAFTER IN GLORY, Resting in Christ, he labours to enter into the perfect rest of eternity. But what did God mean by calling it His rest? Not they enter not into their rest, but His own. Oh, blessed distraction! God gives us Himself, and in all His gifts He gives us Himself. Does God give us righteousness? He Himself is our righteousness, Jehovan-tsidkenu. Does God give us peace? Christ is our peace. Does God give us light? He is our light. Does God give us bread? He is the bread we eat; as the Son liveth by the Father, so he that eateth Me shall live by Me (Joh_6:1-71.). God Him-elf is our strength. God is ours, and in all His gifts and blessings He gives Himself. By the Holy Ghost we are one with Christ, and Christ the Son of God is our righteousness—nay, our life. “I live; yet not I, but Christ liveth in me.” Or again, “I can do all things through Christ, which strengtheneth me.” Or as the Lord Himself, in His last prayer before His crucifixion, said to the Father, “I in them, and Thou in Me.” Thus God gives us His lest as our rest. Our souls long for rest. “Oh, that I had the wings of a dove! Then would I fly away and be at rest! “ is the sigh of every soul. And this rest is only in God’s rest. Death brings no rest to our souls. It is Jesus Christ who alone can give rest to man; for only in Him we are restored and brought into communion with God. The great promise of Christ is rest. For He is the Restorer. We enjoy rest in Christ by faith. But the perfect enjoyment of rest is still ,n the future. There remaineth a sabbatism for the people of God. Believers will enter into rest after their earthly pilgrimage, labour, and conflict, and the whole creation will share in the liberty and joy of the children of God The substance and foretaste of this rest we have even now in Christ. (A. Saphir.) Use of fear God planted fear in the soul as truly as He planted hope or courage. Fear is a kind of bell, or gong, which rings the mind into quick life and avoidance upon the approach of danger; it is the
- 11. soul’s signal for rallying. (H. W. Beecher.) A promise … of entering into His rest The promise of entering into God’s rest Man from the first has been a restless creature. He lives by hope. His best pleasures are not in the things he actually possesses, but in the things he hopes for. He is always looking forward to to-morrow. Man’s true life is the heavenly, and his earthly life is true only as it tends towards that. I. THE REST THAT GOD HAS PROMISED TO MAN. It is the undisturbed peace, the holy joy of the Divine nature, which nothing but likeness to the Divine can bring. II. THE POSSIBILITY OF COMING SNORT OF GOD’S REST. 1. A man may come short of the rest of the Sabbath. 2. Many of the Jews, to whom the rest of Canaan was promised, came short of it. 3. Man will never enter fully into the ideal life until he believes in God fully, trusts God with all his heart, ceases from his own self-will to be and do in harmony with the will Divine. III. HOW TO GUARD AGAINST THE POSSIBILITY OF COMING SHORT OF THE DIVINE REST. 1. Guard against unbelief. 2. Guard against presumption. 3. Cling to the great hope itself, and rejoice in it evermore. Think about it often, and all other hopes will pale when placed beside this. (E. D. Solomon.) The promised rest I. GOD HAS LEFT US A PROMISE OF ENTERING INTO HIS REST; a promise enough to satisfy all our desires, and to engage our heartiest endeavours after it. 1. The greatness of that reward which God has promised to us in the gospel. 2. Of this rest we should most certainly be made partakers, if we live so as we ought to do. II. IT IS AS CERTAIN THAT WE MAY BY OUR OWN FAULT COME SHOAT OF IT. For the promise of this rest is not absolute, but conditional It depends upon a covenant in which there are duties to be fulfilled on our part, as well as a reward to he made good on God’s. And if we fail in the one, there is no reason to expect that He should perform the other. III. Let us take the advice of the text, and FEAR LEST WE SHOULD CHANCE SO TO DO. One might justly think that instead of arguing with men upon this subject, we ought rather to apologise for the absurdity of making that an exhortation which all men desire, and therefore must needs endeavour to attain unto. What is this but as if one should go about to argue with a covetous wretch not to neglect a fair opportunity of growing rich. IV. THE BEST WHY TO SECURE TO OURSELVES THE PROMISE OF THIS REST, is to live in a continual fear of coming short of it. 1. This will be the most likely to engage our own care.
- 12. 2. It will also be the best means to entitle us to God’s favour. (1) This will above anything qualify us for the gracious assistance of His Holy Spirit, to enable us to discharge that duty which is required of us. (2) It will the best dispose us for the pardon of those sins which, when we have done all that we can, we shall still continue more or less to commit. Because he who thus fears will either never willingly fall into any sins, and then there can be no doubt that he shall find a very ready pardon of his involuntary offences. Or if he should be at any time led away by the deceitfulness of sin, yet this fear will soon awaken him, and bring him both to a sense and a deep abhorrence of it. (Abp. Wake.) The fear of losing the promised rest I. THE REST WHICH IS HERE SPOKEN OF. Union with Christ. II. THE EFFECT WHICH IT SHOULD PRODUCE UPON OUR MINDS. We must fear 1. Because we have numerous enemies who would rob us of this rest. 2. Because we have great interests at stake. 3. Because we have but a short and uncertain period to secure an interest in Christ, and be washed from the stains of sin. III. THE DREADFUL CONSEQUENCES OF COMING SHORT OF THIS REST. TO mistake the way to heaven is to sink into hell. (Neville Jones.) Fear of perishing 1. A race must be run ere we come to our full rest. 2. The constant runner to the end getteth rest from sin and misery, and a quiet possession of happiness at the race’s end. 3. The apostate, and he who by misbelief breaketh off his course, and runneth not on, as may be, cometh short, and attaineth not unto it. 4. The apostasy of some, and possibility of apostasy of mere professors, should not weaken any man’s faith; but rather terrify him from misbelief. 5. There is a right kind of fear of perishing; to wit, such as hindereth not assurance of faith; but rather serveth to guard it, and spurreth on a man to perseverance. 6. We must not only fear, by misbelieving to come short; but to seem or give any appearance of coming short. (D. Dickson, M. A.) The Christian’s privilege, danger and duty I. THE CHRISTIAN’S PRIVILEGE: promised rest. 1. The character supposed. The promise of entering into the heavenly Canaan peculiarly belongs to those who have turned their backs on spiritual Egypt, and are journeying under Divine direction towards the “better country.”
- 13. 2. The blessing promised: “His rest.” In the present we may have rest from the tyranny of sin (Rom_6:12-14); and from the distraction of anxious care, whether it precede our justification, and refer to our soul’s safety (see Heb_4:3), or follow it (Isa_26:3; Rom_8:38-39). Yet, however, the Christian may have rest now from the clamours of conscience, painful forebodings, &c., it is to heaven that he must look for (1) A rest from toil. (2) A rest from pain. Glorified bodies are “safe from disease and decline.” (3) A rest from sorrow. 3. The security offered is that of Almighty God. Men may promise largely, but not be able to fulfil. He is all-sufficient. II. THE CHRISTIAN’S DANGER: “Lest any of you should seem to come short of it.” Unbelief the principle of ruin, hence so earnest (Heb_3:11-12; Heb_3:18-19, and Heb_4:3; Heb_4:11). Nor is this without reason, for unbelief may operate destructively. 1. By means of open transgression. In these passages we are cautioned against the principle. In 1Co_10:1-12, its sad effects are exhibited. 2. By means of secret wickedness. Hence lusting after evil things is deprecated (1Co_10:6; see also Mat_5:28; Psa_66:18). 3. By means of worldly mindedness. Faith apprehends invisible realities, and influences and saves us accordingly. But unbelief is the soul’s blindness. 4. By means of indolence. Faith prompts us to do, and sustains us in suffering. Unbelief leads to negligence; and neglect is ruin (Heb_2:3). III. THE CHRISTIAN’S DUTY: “Let us therefore fear.” If the apostle feared for the Hebrews, it equally became them to fear. 1. Because of the shame, the personal disgrace of coming short. Not to pursue a worthy object when it is proposed is sufficiently disgraceful. To relinquish the pursuit is doubly so. Even sinners despise such inconsistency. 2. Because of the mischief of coming short. He is like one of the unbelieving spies who tempted Israel into sin and suffering (Num_14:4; Num_14:23). 3. Because of the ruin of coming short. Apostates sin against greater advantages, have gained a greater enlargement of capacity, fall from a greater elevation; therefore their punishment will be more severe. But how? Not with a desponding paralysing fear. (1) With a fear of caution, that properly estimates difficulty and danger, and induces circumspection (Heb_12:12-15). (2) With a fear of vigilance; that narrowly watches first declensions, and promptly opposes the first advances of the enemy. (3) With a provident fear; that leads to husband our resources, to avail ourselves of the assistance of our fellow Christians, and to cry to the strong for strength. And let it be an abiding fear. “Blessed is the man that feareth always.” Improvement: 1. God hath promised a rest. 2. In prospect of the promised rest, let saints sustain the hallowed cross: “rejoicing in hope, patient in tribulation,” &c.
- 14. 3. Let us exhort one another daily; both by the example of those who have halted, and of those who “inherit the promises” (Heb_3:13; Heb_6:11-12). (Sketches of Sermons.) The gospel of rest The Christian salvation is here presented under a third aspect as a rest, a sabbatism, a participation in the rest of God; the new view, like the two preceding, in which the great salvation was identified with lordship in the world to come and with deliverance from the power of the devil and the fear of death, being taken from the beginning of human history as narrated in the early chapters of Genesis. One aim of the writer of the Epistle in this part of his work was doubtless to enunciate this thought, and so to identify the gospel of Christ with the Old Testament gospel of rest. But his aim is not purely didactic, but partly also, and even chiefly, parenetic. Doctrine rises out of and serves the purpose of exhortation. In so far as the section (verses 1-10) has a didactic drift, its object is to confirm the hope; in so far as it is hortatory, its leading purpose is to enforce the warning, “let us fear.” The parenetic interest predominates at the commencement (verses 1, 2), which may be thus paraphrased: “ Now with reference to this rest I have been speaking of (Heb_3:18-19), let us fear lest we miss it For it is in our power to gain it, seeing the promise still remains over unfulfilled or but partially fulfilled. Let us fear, I say; for if we have a share in the promise, we have also in the threat of forfeiture: it too stands over. We certainly have a share in the promise; we have been evangelised, not merely in general, but with the specific gospel of rest. But those who first heard this gospel of rest failed through unbelief. So may we: therefore let us fear.” To be noted is the freedom with which, as in the case of the word “apostle” (Heb_3:1), the writer uses the εᆒηγγελισµένοι, which might have been supposed to have borne in his time a stereotyped meaning. Any promise of God, any announcement of good tidings, is for him a gospel. Doubtless all God’s promises are associated in his mind with the great final salvation, nevertheless they are formally distinct from the historical Christian gospel. The gospel he has in view is not that which “begun to be spoken by the Lord,” but that spoken by the Psalmist when he said, “To-day if ye will hear His voice, harden not your hearts.” Not less noteworthy is the way in which the abortive result of the preaching of the gospel of rest to the fathers is accounted for. “The word preached did not profit them, not being mixed with faith in them that heard it.” Is the word mixed with faith in the healer, or by faith with the hearer? and what natural analogy is suggested in either case? The one thing certain is, that he deemed faith indispensable to profitable hearing: a truth, happily, taught with equal clearness in the text, whatever reading we adopt. At verse 3 the didactic interest comes to the front. The new thought grafted into verse 1 by the parenthetical clause, “a promise being still left,” now becomes the leading affirmation. The assertion of verse 2, “we have been evangelised,” is repeated, with the emphasis this time on the “we.” “We do enter into rest, we believers in Christ.” A rest is left over for the New Testament people of God. The sequel as far as verse 10 contains the proof of this thesis. The salient points are these two: 1. God spoke of a rest to Israel by Moses, though He Himself rested from His works when the creation of the world was finished; therefore the creation-rest does not exhaust the idea and promise of rest. 2. The rest of Israel in Canaan under Joshua did not realise the Divine idea of rest, any more than did the personal rest of God at the Creation, for we find the rest spoken of again in the Psalter as still remaining to be entered upon, which implies that the Canaan-rest was an inadequate fulfilment. The former of these two points contains the substance of what is said in verses 3-5, the latter gives the gist of verses 7, 8; whereupon follows the inference in verse 9, a rest is left over. A third step in the argument by which the inference is justified is passed over in silence. It is, that neither in the
- 15. Psalmist’s day nor at any subsequent period in Israel’s history had the promise of rest been adequately fulfilled, any more than at the Creation or in the days of Joshua. Our author takes the oracle in the Psalter as the final word of the Old Testament on the subject of rest, and therefore as a word which concerns the New Testament people of God. God spake of rest through David, implying that up till that time the long promised rest had not come, at least, in satisfying measure. Therefore a rest remains for Christians. He believed that all Divine promises, that the promise of rest in particular, shall be fulfilled with ideal completeness. “Some must enter in”; and as none have yet entered in perfectly, this bliss must be reserved for those on whom the ends of the world are come, even those who believe in Jesus. “There remaineth therefore a rest for the people of God.” A sabbatism our author calls the rest, so at the conclusion of his argument introducing a new name for it, after using another all through. It embodies an idea. It felicitously connects the end of the world with the beginning, the consummation of all things with the primal state of the creation. It denotes the ideal rest, and so teaches by implication that Christians not only have an interest in the gospel of rest, but for the first time enter into a rest which is worthy of the name, a rest corresponding to and fully realising the Divine idea. This final name for the rest thus supplements the defect of the preceding argument, which understates the case for Christians. It further hints, though only hints, the nature of the ideal rest. It teaches that it is not merely a rest which God gives, but the rest which God Himself enjoys. It is God’s own rest for God’s own true people, an ideal rest for an ideal community, embracing all believers, all believing Israelites of all ages, and many more; for God’s rest began long before there was an Israel, and the gospel in the early chapters of Genesis is a gospel for man. We have seen that our author borrows three distinct conceptions of the great salvation from the primitive history of man. It is reasonable to suppose that they were all connected together in his mind, and formed one picture of the highest good. They suggest the idea of paradise restored: the Divine ideal of man and the world and their mutual relations realised in perpetuity; man made veritably lord of creation, delivered from the fear of death, nay, death itself for ever left behind, and no longer subject to servile tasks, but occupied only with work worthy of a king and a son of God, and compatible with perfect repose and undisturbed enjoyment. It is an apocalyptic vision: fruition lies in the beyond. The dominion and deathlessness and sabbatism are reserved for the world to come, objects of hope for those who believe. The perfect rest will come, and a people of God will enter into it, of these things our author is well assured; but he fears lest the Hebrew Christians should forfeit their share in the felicity of that people: therefore he ends his discourse on the gospel of rest as he began, with solemn admonition. “Let us fear lest we enter not in,” he said at the beginning; “let us give diligence to enter in,” he says now at the close. Then to enforce the exhortation he appends two words of a practical character, one fitted to inspire awe, the other to cheer Christians of desponding temper. The former of these passages (verses 12, 13) describes the attributes of the Divine word, the general import of the statement being that the word of God, like God Himself, is not to be trifled with; the word referred to being, in the first place, the word of threatening which doomed unbelieving, disobedient Israelites to perish in the wilderness, and by implication, every word of God. The account given of the Divine word is impressive, almost appalling. It is endowed in succession with the qualities of the lightning, which moves with incredible swiftness like a living spirit, and hath force enough to shiver to atoms the forest trees; of a two-edged sword, whose keen, glancing blade cuts clean through everything, flesh, bone, sinew; of the sun in the firmament, from whose great piercing eye, as he circles round the globe, nothing on earth is hid. (A. B. Bruce, D. D.) Christ’s legacy of rest
- 16. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in His last will and testament, as a precious legacy. Our business is to see to it that we be the legatees; that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh by which the souls of men are kept in servitude, and deprived of the true rest of the soul, and may be also set free from the yoke of the law, and all the toilsome ceremonies and services of it, and may enjoy peace with God, in His ordinances, providences and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven. (M. Henry.) Seem to come short of it The appearance of failure It is a great principle under the Christian dispensation, that “ none of us liveth to himself, and no man dieth to himself.” We are “members one of another,” so associated by intimate and indissoluble ties, that we ought never to consider our actions as having a bearing only on ourselves; we should rather regard them as likely to affect numbers, and sure to affect some, of our fellow men, to affect them in their eternal interests, and not only in their temporal. We have again the same principle, the principle that membership should influence actions, involved in a precept of St. Paul to the Thessalonians, “Abstain from all appearance of evil.” There is something of a fine sound in advice which is often given, “Do what you know to be right, and care not what others may think”; but, after all, it is not universally, nor perhaps even generally, good and Christian advice. A Christian should consider the opinion of his fellow Christians. Be not engrossed with securing your own salvation; see to it that ye be not, at the same time, endangering the salvation of others. In the chapter preceding that which is opened by our text, St. Paul had been speaking of those Israelites who, though delivered by Moses from Egypt, never reached the Promised Land, but perished, through unbelief, in the wilderness. From this the apostle took occasion to warn Christians that they might have some progress towards heaven, and still be in danger of missing its possession. And if this had been the whole tenor of our text, it would have afforded but little place for commentary, though much for private and personal meditation. But you will observe that St. Paul does not speak of “ coming short,” but of “seeming to come short.” He “seems to come short” of the promised rest, who, in the judgment of his fellow men, is deficient in those outward evidences by which they are wont to try the genuineness of religion. But surely, all the while, he may not actually “come short”: human judgment is fallible, and can in no case be guided by inspecting the heart, which alone can furnish grounds for certain decision; and, doubtless, many may be found in heaven at last, of which entrance thither survivors could entertain nothing more than a charitable hope. And is it not enough, if we do not “come short “? why should we further concern ourselves as to the not “seeming to come short”? We might answer, as we did in regard of the “appearance of evil,” that it is a dangerous thing to approach danger. He who “ seems to come short” must almost necessarily be in some peril of failure; and where heaven is at stake, no wise man, if he could help it, would run the least risk. Besides, it can hardly be that he, who seems to others to come short, should possess decisive and Scriptural evidences of his acceptance With God. But whilst there may thus be many reasons given why we should fear the seeming to come short, even were our personal well-being alone to be considered, the full force of the text, as with that which enjoins abstinence from the appearance of evil, is only to be brought out through reference to our being members the one of the other. We shall, therefore, take the passage under this point of view. In other words, we will examine what there is, in an appearance of failure, to do injury to the cause of Christianity, and therefore to justify the apostle in so emphatically calling upon you to learn, “lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” Now as there are undoubtedly many ways in which we may actually come short, so must there be many in which we may apparently come short: who can tell up the methods in
- 17. which the soul may be lost? neither can any one enumerate those in which it may seem to be lost. 1. And it must, we think, commend itself to you in the first place, that none will more “seem to come short,” than those whose practice is in any way inconsistent with their profession, so that lookers-on can decide that their conduct is not strictly accordant with the principles by which they declare themselves actuated. He who professes to “ walk in the light as God is in the light,” may occasionally wander into dark paths, and yet be mercifully restored; but it can hardly fail but that the impression produced on observers, especially on men of the world, will be one as to the weakness of his principles, or a want of power in that religion which professes itself adequate to the renewing the world. And who will pretend to compute the amount of damage done to the cause of vital Christianity by the inconsistencies of those who profess themselves subjected to its laws, and animated by its hopes? 2. But there is another, if a less obvious mode of “seeming to come short.” It should be observed that, though the apostle, when speaking of rest, must be considered as referring mainly to that rest which is future, there is a degree of present rest which is attainable by the Christian, and which is both the type and foretaste of that which is to come. Thus St. Paul, in a verse which follows almost immediately on our text, says of Christians, “We which have believed do enter into rest”; and afterwards, “He that is entered into His rest, he also hath ceased from his own works, as God did from His,” evidently making the entering into rest, a present thing, as well as a future. Our blessed Saviour bequeathed His own peace, as a legacy to His Church; and what Christ entailed on us, may surely be enjoyed by us. The religion of the Bible is a cheerful, happy-making religion: the very word “gospel” signifies “glad tidings”; and he who has received good news into his heart may justly be expected to exhibit in his demeanour, if not much of the rapture of joy, yet something of the quietness of peace. But it is in this that righteous persons are often grievously deficient. Hence, in place of struggling with doubts and endeavouring to extinguish them, they may be said actually to encourage them, as if they befitted their state, and either betokened or cherished humility. A great mistake this. There is commonly more of pride than of humility in doubts; he who is always doubting is generally searching in himself for some ground or reason of assurance; whereas, true, genuine humility, looks wholly out of self, not as forgetting the corruption which is there, but as fastening on the sufficiency which is in Christ. But, without dissecting more narrowly the character of the always doubting Christian, we cannot hesitate to say of him, that he is one of those who “seem to come short.” If a present, as well as a future, rest be promised to the righteous—and what else can be denoted by such words as these, “Thou wilt keep him in perfect peace whose mind is stayed on Thee”?—certainly he, at least, “seems to come short” of that rest, who is continually the prey of fear and disquietude, who has never anything to express but apprehensions as to his deceiving himself, or who wears always the appearance of one ill at ease in regard of his spiritual interests. It could hardly fail to be a strong motive with religious persons to the cultivating cheerfulness of deportment, if they carefully rein inhered that others will judge religion by its apparent effects, and that, if they see it produce only sadness, they will be likely to shun it as opposed to all joy. A gloomy Christian may not be always able to help his gloom; but he should lament it, and strive with it; for what will a generous leader say of a soldier, who, commissioned to enlist others under the same banner with himself, makes his appearance in the world as a terrified and half-famished prisoner? 3. But now, having thus illustrated the text from inconsistency of conduct, and from the harbouring of doubts, either of which will cause a Christian to “seem to come short,” let us take one other case, one which is not perhaps indeed as much under our own power, but one against which we may be always endeavouring to provide. The great business of life, as we all confess, is preparation for death. And a Christian’s hope, a Christian’s desire, should be that
- 18. he may be enabled to meet death triumphantly. It should not content him that he may pass in safety through the dark valley, though with little of that firm sense of victory which discovers itself in the exulting tone, or the burning vision. This indeed is much—oh! that we might believe that none of us would have less than this. But, in having only this, a Christian may “seem to come short.” And there is often a mighty discouragement from the death-beds of the righteous, when, as the darkness thickens, there is apparently but little consolation from the prospect of eternity. Even as, on the other hand, when a righteous man is enabled to meet death exultingly, as though he had to step into the car of fire, and be wafted almost visibly to the heavenly city, there is diffused over a neighbourhood a sort of animating influence; the tidings of the victory spread rapidly from house to house: the boldness of infidelity quails before them; meek piety takes new courage, and attempts new toils. And it ought not, therefore, to satisfy us that we may so die as not to come short of heaven: we ought to labour that we may so die as not even to “seem to come short of it.” It is doubly dying, if, in dying, we work an injury to our brethren; it is scarcely dying, if we strengthen them for their departure out of life. This is, in its measure, the doing what was done by the Redeemer Himself, who, “through death, destroyed him that had the power of death”: the believer, as he enters the grave, deals a blow at the tyrant, which renders him less terrible to those who have yet to meet him in the final encounter. And by continued preparation for death, by accustoming ourselves to the anticipation of death, that, through God’s help, our passage through the valley shall be rather with the tread of the conqueror, than with the painful step of the timid pilgrim. (H. Melvill, B. D.) The danger of falling short of the heavenly rest I. THE NATURE OF THIS REST. 1. A rest from sin. 2. A rest from temptation. 3. A rest from trouble. II. TO WHOM THE PROMISE OF IT IS MADE. It is made, it is left to us; yes, wherever the gospel is preached, this inestimable prize is offered to those who believe in its life-giving doctrines. III. THE DANGER OF FALLING SHORT OF IT. Let me ask you, or rather ask your own consciences, Have you ever had any fears on the subject? If you have not, it can never have been an object of intense desire; it is impossible to be really in earnest about seeking the kingdom of heaven, without being anxious and fearful about it. Many who die with heaven in anticipation, it is to be feared will lift up their eyes in hell. Tremendous discovery this of their real state, when it is irretrievable, bitter knowledge of the truth, when it is too late to profit by it! I want you to fear now; now, when there is time and opportunity for repentance; now, when God waits to be gracious; now, when the atonement of Christ is available for your salvation: and mark the words of the text, for they are very explicit; like almost every thing in Scripture, they require minute inspection, in order to get their full force and meaning, “Fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” You are cautioned to startle, as it were, at the very appearance of failure—to be alarmed at the least indication of it. (J. P. Wright, M. A.) Coming short of the promised rest
- 19. I. A THREEFOLD CERTAINTY. 1. There is a rest. (1) A rest resulting from the inward assurance of God’s pardoning love. (2) A rest from sin as a ruling and tyrannising power. (3) A rest of adoption. 2. There is a promise of this rest. 3. The promise is to believers. II. AN AWFUL UNCERTAINTY. Thus though the promise is made, there is in the case of many an awful uncertainty hanging over its issue. And how so? There is no accusation against God in the economy of His spiritual government; He does not arbitrarily unfold and withhold—no, God is our Father, full of compassion and tender in mercy. The accusation is proved against man himself. He wilfully shuts the open means of grace; he is the self-excluding and self-excluded from the pale of the promise. He comes short of it—it does not come short of him. (T. J. Judkin, M. A.) The gospel preached The gospel preached under the Old Testament I. 1. They had the same gospel blessings and mercies that we have. That God would be their God. This includes (1) Regeneration, or the new heart, the heart of flesh, the writing of God’s law in the heart (Jer_31:33; Deu_30:6; Eze_36:25-27). (2) Reconciliation and remission of sins (Isa_1:18; Je Lev_5:6; Lev_5:10). (3) Everlasting life and salvation in heaven (Psa_17:15; Psa_73:24; Psa_16:11). 2. They had these blessings upon the same account, and in the same way, as we have them now. We receive all from the mere mercy and free grace of God in Christ; and so did they (Psa_51:1; Dan_9:8-9; Dan_9:18-19). II. A second argument might be taken from an historical induction of all those former times, and the several gospel discoveries which the Lord vouchsafed to them all along from time to time. III. Either the gospel was preached unto them of old, or else it will follow that they were all condemned, or else that they were saved without Christ; which to imagine were infinitely dishonourable to the Lord Jesus Christ Act_4:12; Rom_3:20; Gal_2:16; Heb_13:8). Objections: 1. Why do we call it the Old Testament, if it was gospel? This is only in regard of the manner of dispensation. 2. That the apostle often speaks of it as “that ancient dispensation,” as if it was law and not gospel. We must distinguish between the thing preached, and the manner of preaching, between the shell and the kernel, the shadow and the substance. The thing preached was the gospel, though the manner of preaching it was legal. (1) It was dark, but the gospel is clear. (2) It was weak, but the gospel is powerful.
- 20. (3) There was much of external splendour, but little of that power and spirituality that is in gospel worship. (4) It was a burdensome dispensation. (5) The manner of administration was legal, in regard of the bondage and tenor of it. Uses: 1. Encouragement to study the Old Testament, and the types and shadows of the Law. 2. Direction how to attain to the understanding of those mysteries. Study the gospel. 3. There is no part of the Scripture but is of use. We might see much of God and of the gospel in the chapters of the Levitical law, if we had the skill to search out the meaning and mystery of them. 4. Encouragement to believe and receive the gospel. (S. Mather.) The preached gospel I. IT IS A SIGNAL PRIVILEGE TO HAVE THE GOSPEL PREACHED UNTO US; TO BE EVANGELISED. As such it is here proposed by the apostle; and it is made a foundation of inferring a necessity of all sorts of duties. This the prophet emphatically expresseth (Isa_9:1-2). II. Barely to be evangelised, to have the gospel preached unto any, IS A PRIVILEGE OF A DUBIOUS ISSUE AND EVENT. All privileges depend as to their advantage on the use of them. If herein we fail, that which should have been for our good will be our snare. III. THE GOSPEL IS NO NEW DOCTRINE, NO NEW LAW. It was preached unto the people of old. In the preaching of the gospel by the Lord Jesus Himself and His apostles, it was new in respect of the manner of its administration, with sundry circumstances of light, evidence, and power, wherewith it is accompanied. So it is in all ages in respect of any fresh discovery of truth from the word formally bidden or eclipsed. But as to the substance of it, the gospel is that “which was from the beginning” (1Jn_1:1). It is the first great original of God with sinners, from the foundation of the world. IV. GOD HATH GRACIOUSLY ORDERED THE WORD OF THE GOSPEL TO BE PREACHED TO MEN, WHEREON DEPENDS THEIR WELFARE OR THEIR RUIN. The word is like the sun in the firmament. It hath virtually in it all spiritual light and heat. But the preaching of the word is as the motion and beams of the sun, which actually and effectually communicate to all creatures that light and heat which is virtually in the sun itself. V. THE SOLE CAUSE OF THE PROMISE BEING INEFFECTUAL TO SALVATION IN AND TOWARDS THEM TO WHOM IT IS PREACHED, IS IN THEMSELVES AND THEIR OWN UNBELIEF. VI. THERE IS A FAILING, TEMPORARY FAITH, WITH RESPECT TO THE PROMISES OF GOD, WHICH WILL NOT ADVANTAGE THEM IN WHOM IT IS. VII. THE GREAT MYSTERY OF USEFUL AND PROFITABLE BELIEVING, CONSISTS IN THE MIXING OR IN CORPORATING OF TRUTH AND FAITH IN THE SOULS OR MINDS OF BELIEVERS. 1. There is a great respect, relation, and union, between the faculties of the soul, and their proper objects, as they act themselves. Thus truth, as truth, is the proper object of the understanding.
- 21. 2. The truth of the gospel, of the promise now under especial consideration, is peculiar, divine, supernatural; and, therefore, for the receiving of it, God requireth in us, and bestoweth upon us a peculiar, divine, supernatural habit, by which our minds may be enabled to receive it. This is faith, which is “not of ourselves; it is the gift of God.” (John Owen, D. D.) On hearing the Word preached Ever since these words were written the unprofitableness of preaching has been a subject of complaint to some, and of lamentation to others. On one side it has been alleged by the hearers that the word preached is unprofitable, not so much from want of faith or piety in themselves, as from want of zeal, of ability, of energy, or even of originality in the preacher. On the other hand, the person thus unsparingly assailed is led, perhaps unwillingly, to remark, that faults in hearers may be as numerous and as frequent as in him who speaks: and that the very best preaching has, in cases without number, been ineffectual through perverseness, inattention, or unbelief in the auditory. 1. A. very common impediment to edification, and one of which every Christian mind, alive to the importance of social ordinances, must be peculiarly sensible, is the practice of irregular attendance at the house of God. 2. I have already remarked upon those who have created obstacles to their religious welfare by being absent in body from the house of God, I now come to those, who, by being absent in mind and spirit, make their bodily presence of no avail. 3. I now proceed to the fault of those who are present, and who attend to the Word preached, but who attend with improper dispositions, either in regard to their minister or their fellow-hearers. With respect to their minister, they arc apt to be arbitrary and dictatorial; with respect to their fellow-hearers they are apt to be censorious in their application of the truth or duties inculcated. (J. Sinclair, M. A.) Not being mixed with faith Profitable mixture I. ISRAEL’S HEARING OF THE GOSPEL. 1. We shall notice, first, that the good news brought to Israel was a gospel of rest for slaves, a promise of deliverance for men who cried by reason of sore bondage. This was a fit emblem of that news which comes to us in the gospel of Jesus Christ. 2. The good tidings to Israel was a gospel of redemption in order to their entering into the promised rest. You have heard the word of reconciliation, and you know its meaning. Have you rested in it? 3. Furthermore, it was a gospel of separation. When you read the words of the Lord to His chosen ones, you are compelled to see that He means them to be a people set apart for His own purposes. The Lord has of old separated to Himself, in His eternal purposes, a people who are His; and His they shall still be, even till that day in which He shall make up His jewels. These belong to the Lord Jesus in a special way. These have a destiny before them, even in this world, of separation from the rest of mankind; for Jesus saith, “they are not of the world, even as I am not of the world.”
- 22. 4. Still further, the gospel preached to the Israelites told them of a glorious heritage which was provided for them. 5. They had also preached to them the gospel of a Divine calling; for they were informed that they were not to enter into this land to be idlers in it, but they were to be a nation of priests. This, even this, is the gospel preached unto you. Count not yourselves unworthy of this high honour. 6. Once more: they had a gospel which promised them help to obtain all this. It is a poor gospel which sets heaven before us, but does not help us to enter it. “The Spirit helpeth our infirmities.” “God shall bruise Satan under your feet shortly.” “Thanks be unto God, who giveth us the victory through our Lord Jesus Christ.” II. ISRAEL’S FAILURE TO PROFIT BY THE GOSPEL WHICH THEY HEARD. 1. Though they heard it from many, they clung to Egypt. 2. Worse still, they provoked the Lord by their murmurings and their idolatry. 3. Moreover, they were always mistrustful. 4. They went so far as to despise the Promised Land. 5. When the time came when they might have advanced against the foe, they were afraid to go up. 6. The end of it was, they died in the wilderness. A whole nation missed the rest of God: it will not be a wonder if you and I miss it, who are but one or two, unless we take earnest heed and are filled with fear “ lest, a promise being left us of entering into His rest, any of us should seem to come short of it.” III. THE FATAL CAUSE OF THIS DIREFUL CALAMITY. Why was it the gospel that they heard did not profit them? “Not being mixed with faith.” 1. Where there is no faith, men remain slaves to the present. If they did not believe in the milk and honey of Canaan, you see why they hankered for the cucumbers of Egypt. An onion is nothing comparable to an estate beyond Jordan; yet as they think they cannot get the estate, they pine for the onions. When men do not believe in eternal life, they naturally enough cry, “Give me bread and cheese. Let me have a fortune here.” 2. If a man hears and has no faith, he learns nothing. What would be the use of your listening to lectures upon science if you disbelieved what the professor set forth? You are no pupil, you are a critic; and you cannot learn. Many professors have no faith, and, consequently, whoever may teach them, they will never come to a knowledge of the truth. 3. The truth did not affect the hearts of Israel, as it does not affect any man’s heart till he has believed it. A man’s soul touched by the finger of the gospel resounds the music of God. If the gospel is not believed, those fingers touch mute strings, and no response is heard. 4. A man that has no faith in what he hears does not appropriate it. There is gold I Eagerly one crieth, ”Let me go and get it.” Unbelief restrains him, as it whispers, “There is no gold, or it is beyond reach.” He does not go to get it, for he does not believe. A hungry man passeth by where there is entertainment for needy travellers. Believing that there is food for his hunger, he tarries at the door; but if unbelief mutters, “There is a bare table within, you might as soon break your neck as break your fast in that place,” then the traveller hurries on. Unbelief palsies she hand, and ,t appropriates nothing. That which is not appropriated can be of no use to you.
- 23. 5. Lastly, these people could not enter in, because they had no faith. They could go to the border of the land, but they must die even there. They could send their spies into the country; but they could not see the fertile valleys themselves. Without faith they could not enter Canaan. Shall it be so with us, that, for want of faith, we shall hear the gospel, know something about its power, and yet miss its glories, and never enter into possession of the life eternal which it reveals? (C. H. Spurgeon.) Not being mixed with faith There is always a pathetic interest, made up of sadness and hope together, in the sight of any good thing which fails of power and of its fullest life because it is a fragment, and does not meet the other part which is needed to complete the whole. A seed that lies upon the rock, and finds no ground; an instrument which stands complete in all its mechanism, but with no player’s hand to call its music forth; a man who might do brave and useful things under the summons of a friend’s enthusiasm, but goes through life alone, a nature with fine and noble qualities that need the complement of other qualities which the man lacks to make a fruitful life; a community rich in certain elements of character—as, for instance, energy, hopefulness, self-confidence, but wanting just that profound conscientiousness, that scrupulous integrity which should be the rudder to those broad and eager sails; a Church devout without thoughtfulness or liberal without deep convictions—where would the long list of illustrations end? Everywhere the most pathetic sights are these in which possibility and failure meet. Indeed, herein lies the general pathos which belongs to the great human history as a whole and to each man’s single life. One of these failures is described in the text. Truth fails because it does not meet what the Scripture calls faith. This is evidently something more than mere assent that the truth is true. The essential relations between truth and the nature of man are evidently comprehended in their whole completeness. All that the hearer might have done to truth, all the welcome that he might have extended, all the cordial and manifold relationship into which he might have entered with the Word that was preached unto him—all this is in the writer’s mind. All this is summed up in the faith which the truth has not found. Faith is simply the full welcome which the human soul can give to anything with which it has essential and natural relationship. It will vary for everything according to that thing’s nature, as the hand will shape itself differently according to the different shapes of things it has to grasp. Faith is simply the soul’s grasp, a larger or a smaller act according to the largeness or smallness of the object grasped; of one size for a fact, of another for a friend, or another for a principle: but always the soul’s grasp, the entrance of the soul into its true and healthy relationship to the object which is offered to it. As soon as we understand what the faith is which any object or truth must find and mix itself with before it can put on its fullest life and power, we are impressed with this: that men are always making attempts which never can succeed to give to objects and truths a value which in themselves they never can possess, which can only come to them as they are taken home by faith into the characters of men. We hear men talk about the progress of our country, and by and by we find they mean the increase of its wealth, the development of its resources, the opening of its communications, the growth of its commerce. These do not make a country great. They are powerless until they are mixed with faith; until they give themselves to the improvement of the human qualities which any real national life, like any real personal life, is made, and make the nation more generous, more upright, and more free. They may do that. It is in the power of a nation as of a man to grow greater by every added dollar of its wealth, but a dollar is powerless until it mixes itself with faith and passes into character. And so of far more spiritual things than dollars. You say: “How headlong my boy is! Let me give him a wise friend, and so he shall get wisdom.” You say: “Here is my brother, who has been frivolous. Behold, a blessed sorrow is gathering about him, and out of the darkness he will come with a sober heart! “ You say: “This man is coarse and brutish; let
- 24. me set him among fine things, and he will become delicate and gentle.” You say: “This selfish creature, who has not cared for his country in what seemed her soft and easy days, let the storm come, let the war burst out, or the critical election rise up like a sudden rock out of the calm sea, and patriotism will gather at his heart and set his brain to lofty thoughts and strengthen his arm for heroic deeds.” For ever the same anticipations from mere circumstances, the same trust in mere emergencies, in facts and things, and for ever the same disappointment—no crisis, eyelet, fact, person is of real value to the soul unless it really gets into that soul, compels or wins its welcome, and passes by the mixture of faith into character. So, and so only, does a wise friend make your boy wise, or sorrow make your brother noble, or fine and gentle circumstances make the coarse man fine, or the need of his country make the selfish man a patriot. Now, all this is peculiarly true with reference to religion. We put confidence in our organisations: let us plant our church in this remote village; let our beloved liturgy be heard among these unfamiliar scenes; and so men shall be saved. It is not so much that me have too much confidence, as that we have the wrong kind of confidence in the objective truth. “Let this which I know is verity come to this bad man’s life, and he must turn.” There is all about us this faith in the efficacy of ideas over character. The orthodox man believes that if you could silence all dissent from the old venerated creed the world would shine with holiness. How like it all sounds to the cry we hear in the parable coming forth from the still unenlightened rain of a wasted life: “Nay, father Abraham; but if one went unto them from the dead they will repent!” Ideas are mighty. There is no real strength in the world that has not an idea at its heart. To declare true ideas, to speak the truth to men, is the noblest work that any man can covet or try to do. To attempt to gain power over men which shall not be the power of an idea is poor, ignoble work. But yet it is none the less certain that no man really does tell the truth to other men who does not always go about remembering that truth is not profitable till it is mixed with faith, that the final power of acceptance or rejection lies in the soul. But we must go farther than this. The mind of man is far too delicate and sensitive for anything unappropriated and not made a part of itself to be in it without doing it harm. The book which you have studied, but whose heart you have not taken into your heart, makes you not a wise man, but a pedant. And so it is with institutions. The government under which you live, but with whose ideas you ere not in loyal sympathy, chafes and worries you, and makes you often all the more rebellious in your heart the more punctiliously obedient you are in outward action. And so especially it is in all that pertains to religion. What is the root and source of bigotry, and of that which goes with bigotry—partisanship? Is not the real reason of these morbid substitutes for healthy belief always this—that truth has been received but not” mixed with faith,” not deeply taken into the very nature of the man who has received it? Take any truth the truth, for instance, of the Lord’s incarnation. Let it be simply a proved fact to a man, and how easily he makes it the rallying cry of a sect; how easily he comes to hate with personal hatred the men who do not hold it; how ready he is to seek out and magnify the shades of difference in the statements which men make of it who do hold the great truth along with him I But let that same truth be “mixed with faith,” let it enter into the depth of a man’s nature where it is capable of going, let it awaken in him the deep, clear sense of the unutterable love of God, let it reveal to him his human dignity, his human responsibility, his human need, and then how impossible it will be for him to be a bigot! What the bigot needs is not to be freed from the tyranny of his belief, but to be taught what it is really to believe. The partisan’s partisanship is a sign, not of his faith, but of his infidelity. This is what we all need to keep always in our minds as we read religious history, or look around us at the imperfect religious life of to-day. It is possible for us to believe the same everlasting truth which the bigots and the persecutors believed and yet escape their bigotry and terrible intolerance. But we must do it not by believing less deeply, but by believing more deeply than they did. The path to charity lies not away from faith, but into the very heart of faith, for only there true, reasonable, permanent charity abides. How vast a future this idea of faith opens to humanity! We think sometimes that we have come in sight of the end of progress, that we live
- 25. where we can at least foresee an enchanted world. Our ships have sailed the sphere around; our curiosity has searched to the roots of the mountains and swept the bottoms of the seas. Men have played every role before us which imagination and ambition could suggest. What can there be before the eyes that are to come when we are gone but endless reiteration of old things? Is not the interest of life almost used up? No! Thee interest of life is not in the things that happen, but in the men who see. If man be capable of perpetual renewal by ever-increasing faith, then to the ever new man the old world shall be for ever new. What a light, too, this throws upon the life which many a fellow-man is living now close by our side. How much richer than we can begin to know the world must be to our brother who has a faith which we have not The world is more to every true, unselfish man when he knows that his perception is no measure of its wealth, but that the deeper souls are all the time finding it rich beyond all that he has imagined. This same truth gives us some light upon the everlasting life, the life beyond the grave. Let us be sure that the new name in the forehead is what makes the reality of heaven far more than the gold under the feet. The new circumstances shall be much, but the new man shall be more. We can do nothing now to build the streets and gates, but by God’s grace we can do much now to begin to become the men and women to whom one day heaven shall be possible. Then heaven when it comes will not be strange. Only a deepening of the faith by which we sought it shall we receive and absorb, and grow in and by its richness for ever and for ever. (Bp. Phillips Brooks.) Cause of the unprofitable hearing of the Word I. In vindication of the principle, that NO UNBELIEVER CAN BE PROFITED BY THE PRIVILEGE AND BLESSINGS OF THE GOSPEL, IT WILL NOT REQUIRE MUCH PAINS TO SHOW THAT SUCH AN APPOINTMENT IS PERFECTLY CONSISTENT WITH GOD’S FAITHFULNESS AND TRUTH. God, no doubt, promised that He would confer upon His ancient people the heritage of Canaan; but surely He is Himself the best interpreter of His own will; and if we find that many, to whom the promise was given, entered not in because of unbelief, it is only reasonable to conclude that the giving of the promise at first was not irrespective of, but dependent on, the character and conduct of those to whom it was given. Jehovah was sincere, but for that very reason He required sincerity. He was willing to fulfil the promise, but His rebellious people were unwilling to receive it. God’s promises are all sovereign. If they be laid hold of, they will and must be enjoyed. If, however, they be not laid hold of, if they be disbelieved, then they are void; for this reason, that they are revealed in such a shape that they become our property only when we believe them. The gospel will not enrich us unless we receive it with faith. The two truths, therefore, are quite compatible and harmonious, that salvation is absolutely gratuitous, while we can get it only by vigorously acting in faith upon Jesus Christ. To illustrate the matter by a comparison: When we walk, it is not the material and tangible substance of which our limbs are composed, it is not the bones and sinews which are the cause of motion. They are mere instruments or secondary agents which move only as they are impelled. Taken by themselves, or viewed in their component parts, they are mere masses of organic matter, devoid of all power or energy, and subject only to changes or motions that may be impressed on them. The real cause of motion in the limbs is the vital principle, which, unseen and incomprehensible, controls every function, effects every movement, operates every change. It is not the limbs, then, that cause the motion; they only perform the motion: the cause of the motion is the element of life, the spiritual and nervous energy which pervades the limbs and qualifies them for the task they have to perform. Now, in like manner, it is not the sinner that effects his own redemption, but the grace of God that has appeared unto us and to all men, bringing salvation. This is the sole and the omnipotent agent. No other agent could perform the work. But this agent does not work without means, and these means are just the faculties and powers of the human mind. God’s grace operates through the instrumentality of our faculties,
- 26. and if we chain up these faculties in indolent inaction, we virtually resist the Spirit of God, and say we will not have the Lord to reign over us. II. EXPLAIN AND ILLUSTRATE THE GROUNDS OF THE DOCTRINE, THAT WANT OF FAITH VITIATES AND NEUTRALISES THE EFFECT OF SPIRITUAL PRIVILEGES. Faith is, if we may so speak, the power of spiritual digestion. And as it does not discredit the excellence of wine or any other nourishing substance, that it is incapable of strengthening the sick and exhausted invalid whose constitution, is irreparably injured; so the promises of Divine grace are no way dishonoured when persons who want faith are found to derive from these promises no spiritual or solid advantage. The Word preached cannot profit when it is not mingled with faith in the hearer, for there can be no nutrition where there is no appropriation of food. There can be no vital circulation in the severed twig unless that twig be engrafted. The Word may be read, heard, studied, loved; but it is only the engrafted Word that is able to save our souls. It is only when believed that the gospel message is profitable. Faith, then, is necessary 1. Because, according to God’s own appointment, it is the preliminary step of our being received into His favour. It is the constituted deed of entitlement. 2. Faith alone can secure us victory over our spiritual enemies. Here, again, the value of faith depends on its being on God’s will and promise linked in connection with spiritual conquest. Our foes, Satan, sin, the world, and the flesh, are all mightier than our wills. But God has said this is the victory that overcometh them all, even our faith. Nothing else has such a promise. 3. Faith alone can impart peace to the soul. Such is its nature. For it is in fact just the belief that God is reconciled, attached to us, our Friend, our Father, even the God and Father of our Lord Jesus Christ. Unless we be persuaded of this we cannot love Him. 4. Lastly, faith alone can make us holy. If we believe Christ died for our sins, we shall feel the constraining influence of a motive that more than any other will excite us to obey the Divine will. And then the spirit of sanctification accompanies the exercise of faith, and purifies the soul in obeying the truth. Faith, therefore, is universally profitable. It is the harbinger of every other grace. (Alex. Nisbet.) The mercy of the gospel 1. It’s a great mercy in God to vouchsafe us the gospel, and to have it faithfully and constantly preached unto us so that we may hear it. 2. In this gospel there are precious promises, the chiefest whereof is that of entering into God’s rest. 3. Men may hear the gospel preached, and yet receive no benefit by it through their own fault. 4. Therefore it concerns us all to fear this sin of apostasy as we fear loss of heavenly rest, God’s eternal displeasure, hell, death, and eternal punishments. (G. Lawson.) Profitless hearing The gospel is a precious pearl, an unspeakable blessing of God, yet all that are partakers of it are not saved. Judas had the gospel, yet it profited him not. Simon Magus, Jerusalem, &c. The sun is not comfortable to all. The most delicate fare doth not make all bodies fat. The rain doth not make all grounds fruitful, neither doth the Word of God, though it be mighty in operation, profit
- 27. all that partake of it (Lu Mat_8:12); nay, it is the heaping up of a greater men, sure Of condemnation to some through their own default (Joh_15:22; Joh_15:9. ult.). Why did the gospel do them no good? Because it was not mixed with faith in themthat heard it. It is a metaphor borrowed from liquid things. A physician prescribes to a man a cup of strong wine, but he wills him to mingle it with sugar, lest it fume into his brain and make him sick; if he mingle it not and temper it well with sugar, he hurts himself. So because they mingled not the wine of the Word with the sweet sugar of faith it was their destruction, it turned them over even into hell. It is faith that makes the Word profitable. For the procuring of an harvest it is not enough to have ground, and seed cast into the ground, but rain must fall from heaven and be mingled with the ground. So it is not sufficient to bring ourselves as the ground to a sermon, to have the immortal seed of the Word sown in our hearts by God’s husbandmen, but there must be the drops of faith mingled with this seed to make it fruitful. (W Jones, D. D.) The Word preached, net profitless There are few things more perplexing than the contrast between the vastness and variety of the means employed for the creation of religious impression, and the scantiness of the results arising from their employment. For all this there must necessarily be a cause. Does the fault lie in the instrument employed? Is the Word itself defective, either from style, topic, or tone, to meet the indifference of man’s nature? Something there is in man’s nature that stands out against the power of Scripture, that counteracts the medicine which would restore us to health. And this is the assertion that the apostle makes with regard to Israel. Affirming elsewhere the power of the Word, he affirms here the deficiency of man’s faith. I. GOD DID PREACH THE GOSPEL TO ISRAEL JUST AS GOD HAS PREACHED THE GOSPEL TO US. In popular thought and in popular language, it is oftentimes supposed that the gospel belongs rather to the Christian than to the Jewish dispensation. The truth is, that never was a moment in this world’s history since the fall of man in which the gospel of Jesus Christ has not been proclaimed. We grant you this, that it may have been announced sometimes with more of power, and more of expansion, and more of fulness than at other times. But no sooner did the necessity commence than the blessed remedy was proposed by God. Nay, more than this—so anxious does it appear that God was to make that instrument effective in bringing back wayward sinners to Himself, that we find God has so planned His gospel as to make it speak to the three great departments of man’s nature. He has made that gospel speak, in the first place, to man’s hopes; in the second place, to man’s senses; and lastly, to man’s understanding. So, you see, that by enlisting all these faculties of man in His service, by telling man to look hopefully, by telling man to look intelligently upon this system, the Lord has grappled with the obduracy of man’s nature, as it were fulfilling in all this His own declaration, “I will not let thee go until I bless thee.” … And, as if to make it clear that nothing was left undone which could give God’s truth a hold, a lodgment on the human soul, our blessed Master condescended to clothe His appeals in every possible variety of form. Affectionate expostulation, calm appeal, tender invitation, stern admonition—the attraction of promises, the thunders of threats—parable,illustration, allegory—the incidental remark, the studied discourse—the historical allusion, the original thought—the informal address at the sea-side, the deliberate comment in the synagogue. And yet, though thus the gospel was preached to them as to us, “the Word preached did not profit them, not being mixed with faith in them that heard it.” II. THE CAUSE WHICH PREVENTED ISRAEL, AND PROBABLY PREVENTS US, FROM RECEIVING THE GOSPEL. And, if we are to apprehend this point aright, we must carry our thoughts into two channels, for it is necessary to determine what is meant by the reception of the gospel before we are in a position to admit the reason why the gospel is not received. Now, in
- 28. reference to the former of these points, we are bold to express our belief that there exist most imperfect views respecting the reception of the gospel. Multitudes there are who conceive that they have accepted it because they listen to its truths and assent to its propositions. But we pray you to understand this, that if that were simply all that Scripture intends by receiving the gospel of Jesus Christ, we should find that there was no work for faith whatsoever. We grant there is all the difference in the world in some respects between a man who receives the truths of the New Testament and a man who rejects those truths. You have, so far as the understanding goes, that which a man has accepted, and so far he may be admitted into the ranks of Christian discipleship. Bat, after all, what is the gospel of Jesus Christ meant for? It is not meant to be simply a system of instruction. If so it would apply itself to man’s mind. It was not meant simply to be a system of illustration. If so it would apply itself simply to man’s fancy. It was not intended like abstract rules in scientific matters, as in mathematics for instance, to lay down dry and abstract propositions to be taken up and to be believed by men simply because they could not gainsay the system. No, the gospel was intended for more than this. It was intended doubtless to enlighten us; doubtless to instruct us; doubtless to edify us. But the great use of our Master’s gospel is this: to win the whole man—the man of understanding, the man of intelligence, the man of religion—to win the whole man into a state of subjection to Christ Jesus. If there be amongst us any whose reception of the gospel is simply of that scientific kind that I have attempted to describe, it were not too much to say that that man has never received the gospel yet. “Not being mixed with faith in those that beard it.” Suffer me to expostulate with you, and to ask you honestly this question, what has the gospel done in the way of profit with you? Has it come down with a power greater than mortal power to your souls, and made you feel that you were sinners? Has it made you feel your own utterly impotent powerlessness to restore yourselves back to God’s favour? Has it made you feel this, that none but Jesus can stand between you and God as the effectual Atoner and the effectual Mediator? Has it come down into your conscience, making you to writhe under the sense of transgression? Has it done more than this, altered your habits? Is it building you up into conformity with the laws that are Christ Jesus’? If the gospel has been doing aught of this kind it has brought profit with it. But if it has only brought new ideas to your understanding, if it has only brought new thoughts to your intelligence, if it has qualified you, so to speak, to sit down and be catechised, then has this gospel not done God’s intention with regard to it, for it has not reclaimed the whole man and made that rebel a subject of Christ Jesus. (A. Boyd, M. A.) Faith not to be mixed with fancies 1. Faith can stand with nothing, nor be mixed with truth but the Word; and the Word will not join, nor stand, nor mix with conceits, opinions, presumptions, but with faith; that is, it will be received, not as a conjecture, or possible truth, but for Divine and infallible truth; else it profiteth not. 2. Hearers of the Word may blame their misbelief if they get not profit. 3. Albeit a man get light by the Word, and some tasting of temporary joy and honour, and riches also, by professing or preaching of it, yet he receiveth not profit, except to get entry into God’s rest thereby; for all these turn to conviction. (D. Dickson, M. A.) Preaching and practising It is a popular error to mistake that length is the only dimension of a sermon. A man said to a minister, “:/our sermons are too short.” Said the minister, “If you will practise all I preach you
- 29. will find them quite long enough.” (J. Parker, D. D.) Unprofitable hearing A person whose life was immoral urged his sister to go with him to hear his minister; but she smartly replied, “Brother, what are you the better for his preaching?” (Baxendale’s Anecdotes.) The gospel must be believed A lady, travelling through the Southern States of America in a private carriage, one or two years after the Proclamation of Emancipation had been issued, chanced to be detained for the night in a little country inn, which stood so far off from the usual lines of travel, that it was evident a guest was very seldom entertained there. She was shown into a room, to prepare for tea, which was as full of dust as though it had not been entered or disturbed for years. She requested some attendance, and a poor, wretched looking coloured woman was sent to her, with no apparent life or energy; nothing but utter listlessness and indifference expressed in every movement. After watching bee useless performance for a few minutes, the lady said: “Auntie, I am from the North, and I am not used to having things this way at all. Now, you know, we Northerners set your people free, and I think you ought to try and make things comfortable for us when we come among you. Just see if you cannot make this room a little cleaner while I go down to tea.” Saying this, the lady left the room. She returned in about an hour, and found, to her astonishment, the dusty room transformed into a picture of neatness. But more astonishing even than the transformation in the room was the transformation in the woman herself. She stood there looking inches taller. Life and energy were in every muscle and every movement. Her eyes flashed fire. She looked like a new creature. The lady began to thank her for the change she had made in the room; but the woman interrupted her with the eager question; “Oh, missus, is we free?” “Of course you are,” replied the lady. “Oh, missus, is you sure?” urged the woman, with intense eagerness. “Certainly I am sure,” answered the lady. “Did you not know it?” “Well,” said the woman, “we heerd tell as how we was flee, and we asked master, and he ‘lowed we wasn’t, and so we was afraid to go. And then we heered tell again, and we went to the Cunnel, and he ‘lowed we’d better stay with ole massa. And so we’s just been off and on. Sometimes we’d hope we was free, and then agin we’d think we wasn’t. But now, missus, if you is sure we is free, won’t you tell me all about it? “ Seeing that this was a case of real need, the lady took the pains to explain the whole thing to the poor woman—all about the war and the Proclamation of Emancipation, and the present freedom. The poor woman listened with the most intense eagerness. She heard the good news. She believed it; and when the story was ended, she walked out of the room with an air of the utmost independence, saying, as she went: “ I’se free! I ain’t a-going to stay with ole massa any longer!” She had at last received her freedom, and she had received it by faith. The Government had declared her to be free long before, but this had not availed her, because she had never yet believed in the declaration. The good news had not profited her, not being mixed with faith in the one who heard it. But now she believed, and, believing, she dared to reckon herself to be free. (The Church.) Faith increased by faith Faith is learnt by faith; that is, it is maintained, increased, and strengthened by exercise, just as walking, speaking, writing, &c., are learnt by walking, speaking, and writing. (A. J. Begel.)
- 30. Hearing bat not profiting Jedediah Buxton, the famous peasant, who could multiply nine figures by nine in his head, was once taken to see Garrick act. When he went back to his own village, he was asked what he thought of the great actor and his doings. “Oh!” he said, “he did not know; he had only seen a little man strut about the stage, and repeat 7,956 words.” Here was a want of the ability to appreciate what he saw, and the exercise of the reigning faculty to the exclusion of every other. Similarly, our hearers, if destitute of the spiritual powers by which the gospel is discerned, fix their thoughts on our words, tones, gestures, or countenance, and make remarks upon us which, from a spiritual point of view, are utterly absurd. (C. H. Spurgeon.) Faith, the necessary grace There must be an union and closing with Christ by faith before there can be any communication from Him of the graces of the Spirit. There must be an ingrafting into the root before there can be a communication of sap from the root to the branches. The grace of faith enlargeth the heart to receive Christ, and after it hath received Him it retains Him. I found Him whom my soul loveth—I held Him, and would not let Him go. The grace of love entertains Him with the embracements of the will and affections. Faith, like Martha, goeth out for Him, and brings Him along with the promise to the soul. Love, like Mary, sits down at His feet, to attend what is His will, and execute His commands. Faith is the only grace whereby a soul properly receives Christ; for to receive Him and to believe in His name are equipollents. (William Colvill.) Tholuck remarks, "Few commentators have succeeded in clearly tracing out the connection of the ideas." Ebrard said that the problem is not in the text, but "..in the commentators bringing too much of their own ideas with them, and wanting the self-denial simply to surrender themselves to the words of the writer." Pink says, "The Apostle's argument seems to be unusally involved, the teaching of it appears to conflict with other portions of Scripture, and the "rest" which is its central subject, is difficult to defind with an degree of certainty." Salvation is now presented as a Gospel of rest. The Jewish Christians he wrote to were not sure if the best was yet to be. They were not sure that a rest remains and that they were still moving forward toward the promised land. They tend to look back. Here is a place for legitimate fear in the Christian experience. The hope of gaining rest is presented, and the fear of losing it at the same time. The paradox is very logical, for hope and fear do go hand in hand. He who does not hope enough to fear losing his hope does not have a strong hope. Brown wrote, "To come short of the rest of God is to fail of obtaining that state of holy happiness both on earth and in heaven which is the Gospel promised to believers." Why fear if it is a matter of once saved always saved no matter what. You don't read any such ideas in the Bible. You read of warnings and grave responsibility for perseverance. No one who perseveres will ever fail, for God promises that none can pluck them out of His hand. Calvin writes, "Here fear is commended to us, not to destroy the certainty of faith, but to instill such great carefulness that we may never lapse into complacent torpor." Fear is a respectable emotion for a believer when he considers the warnings of God. It is as much a sign of belief as is joy at the good news. Both fear and faith are part of the Christian life. We need to fear God more than the world to keep from following the world.
- 31. Fear commanded-I Pet. 1:17, 2:17, Phil. 2:12, Matt. 19:28, Rom. 11:20, Rev. 19:5. Fear Forbidden-Isa. 41:10, 43:1,5, John 14:27, II Tim. 1:7. Let us fear. Literally, "let us be afraid." Now, I've got to say that the NIV has really milktoasted this down by saying, "let us be careful." That is not the intent here. The Greek word says it all: it is Fob-EH-o, from which we get our word "phobia." The definition means, "to put to flight by terrifying, to be afraid, to be struck with fear, to be seized with alarm." What is it that we are to be afraid of? Falling short of entering God's rest. 8. PINK, “"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" (verse 1). The opening words of this chapter bid us seriously take to heart the solemn warning given at the close of verse 3. God’s judgment upon the wicked should make us more watchful that we do not follow their steps. The "us" shows that Paul was preaching to himself as well as to the Hebrews. "Let us therefore fear" has stumbled some, because of the "Fear thou not" of Isaiah 41:10, 43:1, 5, etc. In John 14:27, Christ says to us, "Let not your heart be troubled, neither let it be afraid." And in 2 Timothy 1:7, we read, "For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." On the other hand, believers are told to "Fear God" (1 Pet. 2:17), and to work out their own salvation "with fear and trembling" (Phil. 2:12). How are these two different sets of passages to be harmonized? The Bible is full of paradoxes, which to the natural man, appear to be contradictions. The Word needs "rightly dividing" on the subject of "fear" as upon everything else of which it treats. There is a fear which the Christian is to cultivate, and there is a fear from which he should shrink. The fear of the Lord is the beginning of wisdom, and in Proverbs 14:26, 27 we read, "In the fear of the Lord is strong confidence.... The fear of the Lord is a fountain of life"; so again, "Happy is the man that feareth always" (Prov. 28:14). The testimony of the New Testament inculcates the same duty: Christ bade His disciples, "Fear Him who is able to destroy both soul and body in Hell" (Matt. 10:28). To the saints at Rome Paul said, "Be not high-minded, but fear" (Rom. 11:20). To God’s people Peter wrote, "Pass the time of your sojourning here in fear" (1 Pet. 1:17). While in Heaven itself the word will yet be given: "Praise our God all ye His servants, and ye that fear Him both small and great" (Rev. 19:5). Fear may be called one of the disliking affections. It is good or evil according to the object on which it is placed, and according to the ordering of it thereon. In Hebrews 4:1 it is placed on the right object-an evil to be shunned. That evil is unbelief, which, if persisted in, ends in apostasy and destruction. About this the Christian needs to be constantly on his guard, having his heart set steadily against it. Our natural proneness to fall, the many temptations to which we are subject, together with the deceitfulness of sin, the subtlety of Satan, and God’s justice in leaving men to themselves, are strong enforcements of this duty. Concerning God Himself, we are to fear Him with such a reverent awe of His holy majesty as will make us careful to please Him in all things, and fearful of offending Him. This is ever accompanied by a fearsome distrust of ourselves. The fear of God which is evil in a Christian is that servile bondage which produces a distrustful attitude, kills affection for Him, regards Him as a hateful Tyrant. This is the fear of the demons (James 2:19). "Let us therefore fear." "It is salutary to remember our tendency to partiality and one-sidedness in our spiritual life, in order that we may be on our guard, that we may carefully and anxiously consider the ‘Again, it is written’; that we may be willing to learn from Christians who have
- 32. received different gifts of grace, and whose experience varies from ours; above all, that we may seek to follow and serve the Lord Himself, to walk with God, to hear the voice of the Good Shepherd. Forms of godliness, types of doctrine, are apt to become substitutes instead of channels, weights instead of wings. "The exhortations of this epistle may appear to some difficult to reconcile with the teachings of Scripture, that the grace of God, once received, through the power of the Holy Spirit by faith, can never be lost, and that they who are born again, who are once in Christ, are in Christ for ever. Let us not blunt the edge of earnest and piercing exhortations. Let us not pass them over, or treat them with inward apathy. ‘Again it is written.’ We know this does not mean that there is any real contradiction in Scripture, but that various aspects of truth are presented, each with the same fidelity, fullness and emphasis. Hence we must learn to move freely, and not to be cramped and fixed in one position: we must keep our eyes clear and open, and not look at all things through the light of a favorite doctrine. And while we receive fully and joyously the assurance of our perfect acceptance and peace, and of the unchanging love of God in Christ Jesus, let us with the apostle consider also our sins and dangers, from the lower yet most real earthly and time-point of view. "When Christ is beheld and accepted, there is peace; but is there not also fear? ‘With Thee is forgiveness of sin, that Thou mayest be feared’ (Ps. 130:4). Where do we see God’s holiness and the awful majesty of the law as in the cross of Christ? Where our own sin and unworthiness, where the depths of our guilt and misery, as in the atonement of the Lord Jesus? We rejoice with fear and trembling.... It is because we know the Father, it is because we are redeemed by the precious blood of the Savior, it is as the children of God and as the saints of Christ, that we are to pass our earthly pilgrimage in fear. This is not the fear of bondage, but the fear of adoption; not the fear which dreads condemnation, but the fear of those who are saved, and whom Christ has made free. It is not an imperfect and temporary condition; it refers not merely to those who have begun to walk in the ways Of God. Let us not imagine that this fear is to vanish at some subsequent period of our course, that it is to disappear in a so-called ‘higher Christian life.’ No; we are to pass the time of our sojourn here in fear. To the last moment of our fight of faith, to the very end of our journey, the child of God, while trusting and rejoicing, walks in godly fear" (Saphir). "Lest a promise being left us." It is very striking to observe how this is expressed. It does not say, "lest a promise being made" or "given." It is put thus for the searching of our hearts. God’s promises are presented to faith, and they only become ours individually, and we only enter into the good of them, as we appropriate or lay hold of them. Of the patriarchs it is said concerning God’s promises (1) "having seen them afar off, (2) and were persuaded of them, (3) and embraced them" Hebrews 11:13). Certain promises of Jehovah were "left" to those who came out of Egypt. They were not "given" to any particular individuals, or "made" concerning that specific generation. And, as the apostle has shown in Hebrews 3, the majority of those who came out of Egypt failed to "embrace" those promises, through hearkening not to Him Who spake, and through hardening their hearts. But Caleb and Joshua "laid hold" of those promises and so entered Canaan. When the apostle here says, "Let us fear therefore lest a promise being left"-there is no "us" in the Greek-he addresses the responsibility of the Hebrews. He is pressing upon them the need of walking by faith and not by sight; he is urging them to so take unto themselves the promise which the Lord has "left," that they might not seem to come short of it. But to what is the apostle referring when he says, "lest a promise being left"? Surely in the light of the context the primary reference is clear: that which the Gospel makes known. The Gospel proclaims salvation to all who believe. The Gospel makes no promise to any particular individuals. Its terms are "whosoever believeth shall not perish." That promise is "left," left on infallible record, left for the
- 33. consolation of convicted sinners, "left" for faith to lay hold of. This promise of salvation looks forward, ultimately, to the enjoyment of the eternal, perfect, and unbroken rest of God in heaven, of which the "rest" of Canaan, as the terminal of Israel’s hard bondage in Egypt and their wearisome journeyings in the wilderness, was the appropriate figure. His Rest Now, the key to understanding this chapter is to understand what "His rest" is. There are two schools of thought - the first is that when a person realizes that he doesn't have to work for his salvation, to earn favor with God, he enters God's rest. The second idea is that the rest spoken of is death, when the Christian enters into the presence of the Lord, to rest for eternity. I have studied this for many years, and have read many of the commentaries on both sides. But I cannot agree with those who say that this rest is simply a happy salvation. Reading it in context, I believe it is clear that it is talking about the rest that we enter into when we die as Christians. This is, I believe, what we are told to be afraid of - falling short of entering into that eternal rest with Christ. Instead of a promised land we have a promised Lord, and in Him we find our rest. The book of Hebrews also contains quite a few exhortations, urgings, if you please, of his readers to go forward in their faith in Christ. 1.) Consider Christ Jesus, 3:1 2.) Hold fast our hope to the end, 3:6 3.) Let us, fear, 4:1 4.) Let us, labor, 4:11 5.) Let us, come boldly to the throne of grace, 4:16 6.) Let us, go on to salvation and maturity, 6:1 7.) Let us, draw near to Christ, 10:22 8.) Let us, hold fast to our profession of faith without wavering, 10:23 9.) Let us, consider one another, 10:24 10.) Let us lay aside all weights and sin and run the race, 12:1 11.) Let us receive grace, 12:28 12.) Let us go forth, bearing His reproach, 13:13 13.) Let us offer the sacrifice of praise to God continually, 13:15 9. DAVID PHILLIPS, “The writer of this book develops the interpretation of Ps 95 to a new stage. The author will try to show his readers that they need to learn the lesson of history, and to reveal that the promise of entering the rest of God extends beyond the capture of the land by Joshua to another world(Hughes, 155). The writer wants to describe in stark terms the
- 34. alternatives of rest and peril that now confront the Christians. They must decide what they want to and the author has described for them the consequences of their choice. 1 The author begins this verse and section with the hortatory subjunction, phobethomen, "let us fear." This use of the subjunctive tense is common when the writer is trying to call the reader from one way of living to another. This, then, is a call by the writer of Hebrews to be more sensitive toward the word of God and obedience toward Him. There is a promise that has yet to be delivered by God, and rejection of God will cause the default on the promise. 10. Mike Bradaric The word "rest" appears eleven times in some form in this passage. 1. Since the promise of entering his rest still stands (1) 2. Now we who have believed enter that rest (3) 3. They shall never enter my rest (3) 4. On the seventh day God rested (4) 5. They shall never enter my rest (5) 6. Some will enter that rest (6) 7. For if Joshua had given them rest (8) 8. There remains, then, a Sabbath-rest for the people of God (9) 9. Anyone who enters God's rest (10) 10. Also rests from his own work (10) 11. Let us then make every effort to enter that rest (11) 2 The main idea of the word rest is ceasing from work or from any kind of action. Rest means you stop exerting yourself. For the Christian it means no more self-exertion in trying to earn salvation. Rest means no more trying to earn God's acceptance through religious exercises and human works. Being able to rest in God is being able to rest in his grace. It is being able to rest not in my perfect behavior but in his perfect love. 3 Rest also means peace, confidence, security, provision. In fact the concept of "rest" applies to a broad range of activity, all of which require faith in order to enjoy that rest. The idea of rest in Scripture can be summarized as including the following: 1. The Believer's Rest from Works Salvation 2. The Believer's Rest from Guilt 3. The Believer's Rest from Worry 4. The Believer's Rest from Weariness 5. The Believer's Rest from Weakness 6. The Believer's Rest from Life
- 35. 4 I want to talk about each of these just briefly this morning and then I want to talk about how we learn to rest in God. RECEIVING GOD'S REST THE REST OF SALVATION 1 "My soul finds rest in God alone; my salvation comes from him. He alone is my rock and my salvation; he is my fortress, I will never be shaken" Ps 62:1-2 2 "He saved us not by righteous things we have done, but because of his mercy." Titus 3:5 3 "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1 4 "The mind of sinful man is death, but the mind controlled by the Spirit is life and peace." Rom 8:6 THE REST FROM GUILT 1 It means to be free from unnecessary feelings of guilt. It means freedom from worry about sin, because sin is forgiven. 2 "For I will forgive their wickedness and will remember their sins no more." Heb 8:12 3 "Neither do I condemn you. Go and sin no more." John 8:11 THE REST FROM WORRY 1 Rest also means freedom from whatever worries or disturbs you. . . . True rest does not mean freedom from problems; it means freedom from being controlled by them. It means having peace in the midst of the storm; to be inwardly at rest. 2 "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid." ….. "In the world you will have trouble but take heart! I have overcome the world." John 14:27; 16:33 3 "And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." Phil 4:6 Remember: True peace is the absence of trouble but the presence of God. THE REST FROM WEARINESS 1 "The Lord is my shepherd, I shall not want; he makes me lie down in green pastures, he leads me beside still waters." Ps 23 2 "He who dwells in the shelter of the Most High will rest in the shadow of the Almighty." Ps 91:1 3 Rest means lying down, being settled, provided for and protected. To rest in something or someone means to have confidence (to rest assured) in it or him. It means we are able to have absolute confidence in God's power to provide and care for us. 4 "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." Matt 11:28-30 5 When we come to Christ by faith, we find salvation rest. When we obey Him by faith, we enjoy submission rest.
- 36. 6 In the first we find 'peace with God'; in the second we experience the 'peace of God.' THE REST FROM WEAKNESS 1 "But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong." 2 Cor. 12:8-10 THE REST FROM LIFE 1 God's rest is also future. Rest is heaven. 2 "Write, 'Blessed are the dead who die in the Lord from now on!'…'Yes,' says the Spirit, 'they will rest from their labors, for their deeds follow with them.'" Rev. 14:13 3 "Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes." Rev 7:16-17 LEARNING GOD'S REST DECIDE TO TRUST GOD 1 "May the God of hope fill you with all joy and peace as you trust in him." Rom 15:13 2 "You will keep in perfect peace him whose mind is steadfast, because he trusts in you." Isa 26:3 3 "Cast all your anxiety on him because he cares for you." 1 Pet 5:7 LEAN ON GOD 1 "Trust in the Lord with all your heart and lean not unto your own understanding; in all your ways, acknowledge him and he will make your paths straight." (Prov. 3:5,6) 2 "I have learned to be content in whatever circumstances I am. . . . in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Christ who strengthens me." Phil. 4:11-13 THINK THE THOUGHTS OF GOD 1 Philippians 4:8,9 Whatever is true . . . is noble . . . is right . . . is pure . . . is lovely . . . is admirable-if anything is excellent or praiseworthy-think about such things. Whatever you have learned or received or heard from me, or seen in me-put it into practice. And the God of peace will be with you. 2 Ps 119:165 Great peace have they who love your law, and nothing can make them stumble. DO THE GOOD OF GOD 1 "Trust in the LORD and do good; dwell in the land and enjoy safe pasture." Ps 37:3 2 "Ask where the good way is, and walk in it, and you will find rest for your soul." Jer 6:16 3 "The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever." Isa 32:17 RELAX AND WAIT AND ENJOY GOD
- 37. 1 "The LORD is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the LORD." Lam 3:25-26 2 "I waited patiently for the LORD; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD." Ps 40:1-3 3 "They that wait upon the Lord will renew their strength; they will mount up with the wings of eagles; they will run and not grow weary and walk and not faint." Isaiah 40:31 4 "Tomorrow's joy is fathered by today's acceptance." (Max Lucado, God Came Near) <CONCLUSION One of my favorite writers is Eugene Peterson. He has a way of getting at the nub of things in a concise and eloquent manner. About the need for Sabbath rest he writes the following: "Sabbath in Hebrew means stop. The sabbath is a stop sign along the streets of our days. It is a day to stop and look around and see what is going on. What is going on? God mostly. God creating; God saving; God providing; God blessing; God speaking." As the sabbath is a day of rest, so is salvation's benefit our rest. It all begins with Christ and when we enter into his rest by faith, we stop and begin to witness the wonder of God doing all about us. As the Psalmist said, "Take time to be still (rest) and know that he is God." Don't repeat their mistakes, the writer of Hebrews infers. Don't fail to trust and obey God. Don't be like that whole generation of the Jews who, on their way to the homeland -- headed for rest and fulfillment -- were waylaid by fear, inferiority feelings, guilt, and hostility, perishing short of the blessings God had planned for them. What a pathetic sight the wilderness wanderers paint on the easel of our mind! Here were the people of God. His chosen children! Those to whom God had given tremendous promises. Wearily wandering in the wilderness. Hopeless and homeless. Falling one by one. Doomed to die in the desert. Their bodies buried in unmarked graves. Their bones bleached white by the desert sun. How sad! How terribly, terribly sad! Don't Miss the Application Based on Israel's mistakes, this writer to the Hebrews tells his fellow Christians: there's a promised land awaiting you. It's a land of blessing in the here and now. It's a land of reward in the future. Don't blow it because of fear born of faithlessness. Don't lose it because of guilt born of sinfulness. "Trust and obey, for there's no other way to be happy in Jesus, but to trust and obey!" Believe God's promises. Act upon them. Trust Jesus, not only to lead you out of your Egypt, but into your Canaan, with all the blessing God has for you. What are the present-day applications we might draw from this passage, lessons as meaningful to us as to those folk to whom the book of Hebrews was first written? I came up with ten. l. There Is A Canaan For Contemporary Christians. "While the promise of entering His rest remains, let's be on guard lest we lose it as they did" (4:1 paraphrase). Using Old Testament language, and applying it to our Christian experience, we can say the Christian life is a new and better Exodus. Led by a new and mightier Moses. Jesus Christ! Through whom a new and sweeter relationship has been formed. The relationship existing between Christ and his bride. The church! Under the guidance of Jesus, the Christian's great deliverer, a new and better journey has begun. Toward a new and grander land of promise, the Canaan of abundant living, here and now. For,
- 38. God not only wants His children out of the Egypt of sin; He wants them in the Canaan of abundant living. And it isn't a long way! From Horeb, where the Israelites began, to Kadesh-barnea on the border of the land of Canaan, was an eleven-day journey (Deuteronomy 1:2). A symbolic way of saying the abundant life is not all that difficult. It isn't far from Egypt to Canaan. There is a wilderness to cross, but we have God's promise of safe passage if we trust and obey. 2. The Christian Life Is A Walk And Not A Stand. From time to time I talk to people who are concerned about their standing in Christ. They wonder whether or not they're saved and bound for heaven. Frankly, once we've received Jesus as Savior we should forget about our standing, and concentrate on our walk! Some Christians are so concerned about their standing, they do nothing but stand! They're still standing in the same place they've been standing in for the past five, ten, fifteen or twenty years. But the Christian life is not a stand, it's a walk! The Israelites were out of Egypt. They were safe. But they were not in Canaan! Like a lot of contemporary saved-sinners, they were "saved," but unsatisfied. They had lost sight of their objective: to claim the promised land. That could only happen if they stopped standing and started walking! Whenever one is learning to walk he's bound to stumble. Don't be defeated or surprised if it happens to you. God isn't! He knows the ease with which new as well as seasoned walkers trip and fall. A while back I watched a highly competitive track meet involving former and potential Olympic stars. In several of these events seasoned athletes stumbled and lost their stride. One world champion actually fell in the middle of his race. What happens in the field of athletics can happen in the Christian 1ife. Seasoned saints can and do stumble. I don't claim to be a seasoned saint, but I stumble. I've stumbled in the past. I stumble now. I'll stumble in the future. Satan is the super-adversary. His timing and technique are flawless. He knows the precise periods and areas of our vulnerability. But, while he may knock us down, he need not knock us out! There's hope and help in Jesus, who not only leads us out of Egypt, but if we'll let Him, leads us into Canaan. 3. There's A Difference Between Falling Down And Staying Down. The reason the Israelites failed to reach the promised land is because they became habitually distrustful and disobedient. They were always going astray in their hearts (3:10). What's more, knowing their vulnerability to stumbling, to being tripped up by sin, they didn't do their spiritual homework. "They did not know (His) ways" (3:10). Over in Leviticus 4-6, we have what I call the "broken record" theme. Notice the many times it says, "and he shall be forgiven." Over and over again that theme is repeated. It begins in Leviticus 4 when the priest is told to bring a bull without blemish as an offering for the people's sin. That's an expensive offering. But as you read along, you discover an amazing thing. Because atonement is for our sake, not God's, the grace of God accommodates itself to the circumstances of the sinner. As individual factors dictate, the offering is graded down. It begins with a bull without blemish. If the person in question does not own a bull, he can bring a male goat. If he can't afford a male goat, a female goat will do. Or a lamb. On and on the downgrading of the value of the offering goes, until at long last, if the person is too poor to bring two pigeons or two turtle doves, all he needs is a tenth of an ephah of flour, which is a bit more than a handful. From the very beginning God, who opposes sin, has been on the side of sinners! He is concerned about our salvation. He doesn't make it hard to be saved. To come to terms with Him. To find
- 39. atonement. To be at one with Him. His grace accommodates the last and the least of the lost, until finally we discover we don't even need two turtle doves! Or a handful of flour! All we need is Jesus! This is the message the writer of Hebrews is trying to nail down for his fellow Jewish Christians. In essence he says: don't make the mistake of your forefathers who fell in sin and were satisfied to stay there. There's a difference between falling down and staying down. Don't be like them and fail to know the way of God which leads to forgiveness and cleansing. He has made a provision for your stumbling. That provision is Jesus only. Not Jesus plus two turtle doves here, or a foreskin there. In Christ you are liberated forever from any contemporary counterpart to the old sacrificial system. Or circumcision. Or other provision. There's a Canaan for sinner-saints today. You can gain it through a walk with Christ. And, if you stumble in the walk, stand up and start again. 4. Do It Yourself Religion Is Doomed To Failure From The Very Start. "So we see that they were not able to enter because of unbelief" (3:19). The problem of the Israelites was faith-less-ness. Because of their unbelief, they were unable to function. They were actually incapable of operating at a level anywhere near their full capacity. Whether their distrust led to disobedience, as some commentators say, or disobedience led to distrust, as others argue, is irrelevant. The result is the same: incapacitation! These people became spiritual, emotional, even physical cripples. "They could not go in" (3:19 paraphrase). Perhaps it was due to fear born of faithlessness. Or guilt born of sinfulness. Or a combination of both. In any case, they were crippled. Similarly, because of unresolved guilt, there are cripples today. They are failing vocationally. In their marriages. In their relationships with other people. In their personal lives. Mark it down: sin in any form vitiates the human spirit. It makes us incapable of being and doing all we should. It was not an arbitrary or capricious act on God's part that kept the children of Israel out of the promised land. Nor is it God's fault if you and I miss out on our contemporary Canaan. Jesus has led us out of Egypt. He wants to lead us into the promised land of abundant living. If we refuse, we shall stay in a state of spiritual limbo. Saved, but unsatisfied. Not really enjoying it. On the other hand, if we let Him, He'll lead us from glory to glory, and victory to victory, until Canaan is ours. 5. The Minority Was Right. This is what I call the Hebrew preacher's Sunday punch. Twelve spies went out. Ten came back with a bad report. There is no chance of our taking the land, they argued. It's a good land. The Jordan valley is plush. The hills of Lebanon are lush. The grapes, pomegranates and figs are fantastic. But we can't win. Only two of the twelve spies wanted to proceed with the invasion at once. They took a vote and the majority won. But the minority was right. The majority was wrong. As a result, they paid a terrific price. Their carcasses rotted in the wi1derness. The Jewish Christians, to whom this book was first written, immediately got the point. They were a distinct minority in their day. They lived in a Jewish community. They came from Jewish families. The majority of their friends were Jews. Their families were Jews. Their religious and governmental leaders were Jews. They themselves were Jews who had come out of Judaism into the freedom of Christ. The pressure from their peer group, families, religious and governmental leaders was fantastic. They were a tiny, apparently inconsequential, minority. But this man's message of hope got through to them. The minority had been right in the past. Perhaps the minority is right now. We must stand firm. And many did.
- 40. This is a principle we would do well to follow today. Often someone justifies his behavior on the premise, "Everybody's doing it." Everybody's living by the playboy philosophy. Everybody's smoking pot. Everybody's chipping the corner off the cube of truth so it will roll in their favor. Or, "Everybody's not doing it." Everybody's not walking with Jesus. Everybody's not in church. Everybody is not being a faithful steward of his time, treasure and talent. The writer of Hebrews would have us hear the message he proclaimed to those first-century Christians: the appeal to "everybody" is nonsense. Fallacious. Without validity. Wrong is wrong, even if everybody's wrong. And right is right, if nobody's right. In the case of the Israelites, the minority was right. Whether or not there were more than just Joshua and Caleb who believed God, I don't know. The Bible doesn't say. It seems impossible that out of a million or more people who had witnessed the power of God there were just two who believed. If there were more, they were silent about it. They didn't stand up for their convictions. And only the good Lord knows how history might have been changed had they spoken out. Perhaps this reference to two out of a million-plus is the Bible's symbolic way of declaring how few there are who ever trust and obey God to the point of rest and blessing. We look at some dear, saintly Christian and say, "She's one in a million," not realizing how terribly close to the truth we may be. One in a million! How many abundant-life Christians do you know? How many Jesus folk do you know who are not only out of Egypt but in Canaan? Living with joy and victory? One in a million? It may be pure symbolism. Certainly it's something to think about. And, while you're thinking, consider Jesus. He is our hope. Heed the Exhortation We have discussed five present-day applications of the truth that the land of Canaan which God promised to Old Testament Jews, is symbolic of the abundant life God promises to New Testament Christians. Have these thoughts shaken you up a bit? Spurred you on to measure up to what Jesus expects of you? Then heed the exhortation in the remaining five. To give you a memory peg on which to hang these, I have selected words beginning with "H." 1. Hear. "Therefore, just as the Holy Spirit says, 'Today if you hear His voice . . ." (3:7a). The Bible tells us faith comes by hearing( Romans 10:17). The solid summons of Hebrews 3:7 is that Christians' must learn to properly hear, that is, really listen to what God is saying to us in Christ so our faith will be strong. And God is speaking today. Notice the use of the present tense, "says" in verse seven. God, who in the past contrived in any number of ways to get His message through to the world, is still speaking. Today He is speaking through Someone greater than the prophets. Greater than the angels. Greater even than Moses. This greatly increases the importance of our hearing what God is saying to us through Jesus. Hearing the good Lord involves more than just reading the Bible. Or going to Sunday School. Or attending a preaching service. Or being exposed to the sound of the still, small voice. Really hearing involves sensitivity, so one is able to apprehend, appropriate and apply what he hears to his daily life. When our author uses the word "hear," he is informing all of us saved-sinners it's possible to be so calm, cool and casual in our attitude toward Christ that what God is saying to us through Him goes in one ear and out the other. As a result, we are not able to apply in daily life the hope which is ours in Christ. 2. Harden Not Your Heart
- 41. There are many reasons for sharpening our hearing. Not the least of these is that the right kind of reception goes a long way toward producing the right kind of application. Really hearing what God is saying to us in Christ will help keep us from hardening our hearts against His molding, shaping, directing, guiding action in our lives. "Do not harden your hearts as when they provoked Me, as in the day of trial in the wilderness" (3:8). Everything in nature has a body. Everything in nature possesses physical characteristics which distinguish it from everything else in nature. The body of a carrot is different from the body of an onion. The body of granite is different from that of gold. Many things in nature also have a soul. Among these are man and animals. The soul consists of mind, emotion and will. Man, in addition to body and soul, has a spirit. This is his true self. And, it distinguishes him from the rest of creation. The word "heart" (3:8) refers to that middle part of our being, the control center of our lives. Our soul. Our mind, emotion and will. The application is this: unless we sensitize ourselves to the voice of the Spirit, our physical being may make some sort of mechanical or reflex response to auditory stimuli, but our inner being, our soul, misses it. As a result, our spirit, or true self, is not touched. Our ear picks up what God is trying to say, but our mind does not grasp the wonder of it. Our emotions do not give warm response to it. Our will does not respond with appropriate action. Every day God speaks. Every day we have the option to hear and obey or hear and ignore. If we ignore with any kind of consistency, we put ourselves in terrible peril. Repeated resistance can harden into the habit of resistance. Like the Israelites of old, we wind up existing in the wilderness instead of living in the promised land. You may be familiar with the phrase, "hardened sinners." These dear, deluded folk pose a particular challenge to the Christian Church. But rarely, if ever, are hardened sinners as rigid, callous and recalcitrant as hardened saints! In fact, there is no more difficult or depressing task than trying to bring hardened saints to repentance again. The book of Hebrews says it is almost impossible to do. Hardened saints. Backsliders. Inactive church members. Religious dropouts. Whatever you choose to call them, they are the curse of Christianity. The cause of much heartache on the part of God and the servants of God. Thus, it is with loving urgency the scripture says, "Today, if you hear His voice, do not harden your hearts" (3:8, 15). God has only two ways of dealing with hardened saints. Chastening on earth. If this does not bring them to their spiritual senses, He has one alternative left: judgment in heaven. That doesn't mean they die and go to hell. They die, go to heaven and meet Jesus with empty hands. How tragic! So, "harden not your hearts." The Christian life is not easy. It is a most trying, rigorous experience. There are many difficulties, disappointments and discouragements along the way. But don't let these make you cynical. When the spiritual going gets tough, the spiritually tough get going. God's testing can make or break. You decide the outcome. There is nothing you can do to stop most things which happen to you. But, there is everything in the world you can do about your response to them after they occur. Caleb and Joshua's experience is a superb example. They were outvoted. Along with the mistaken majority, this correct minority had to wander in the wilderness for forty years. Nevertheless, they stayed firm and fast in their faith. They did not succumb to self-pity and cynicism. They had heard God's voice. Had wanted to obey God's voice. But, when denied the opportunity to do so by a distrustful, disobedient majority, they did not become hard and bitter.
- 42. They remained warm and responsive to what God was doing in their lives. Sensitive to the lessons God could teach them in the wilderness. In the end, they enjoyed the privileges and blessings of the Promised Land. 3. Heed. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (3:12, KJV). The more obvious reference is to the sin of disbelief. But Hebrews 3:7 through 4:1 is not a collection of individual sentences. It is a single statement. Sweeping in its implications. Thus, the danger we must heed involves not only disbelief but delay. Repeatedly we are urged to take action today. "Exhort one another daily, while it is called today" (3:13, KJV). "Today, if you hear His voice, do not harden your hearts" (3:15a). The emphasis is always on today. Not tomorrow. Tomorrow may never come. ln Christ, God has spoken His final word to the world. If we do not heed what God is saying to us in Christ, God has nothing left to say. You and I are living in the ultimate period. The last "now" of time. The final and critical "today" of salvation. This is the decisive hour. Failure to heed God's last, best word bears terrible consequences. It means missing an opportunity which will never come again. Tomorrow is Satan's today. He doesn't care how good or great your intentions are provided you don't act on them today. So, the danger you and I as saved-sinners must heed is twofold: the danger of disbelief and the danger of delay. "Today" -- while you still have the opportunity -- give God the trust and obedience you should give Him. Then you can begin to experience and exhibit the vitality, vibrancy, freedom, and joy which are the norm for Christians. So often we get the reason for trust and obedience reversed. We think it's for God's sake, when in reality it's for our sake. If you go to a doctor for diagnosis, he pinpoints your problem and says, "I can cure you if you obey my instructions." The obedience he requires is not for his sake as doctor, but for your sake as patient! Similarly, the purpose of our learning to trust and obey God is not to placate Him, as if He were some sort of adolescent potentate we need to keep "buttered up." It is to liberate us. To free us. To deliver us from the incapacity which results when we do not trust and obey. Are you persuaded there are further blessings and release in Christ than you have yet experienced? Do you long to possess these? Well, what God asks will produce what you desire. He asks that you heed Him. That you trust and obey Him. If you do what He asks, you will have what you desire: happiness in Jesus. It's just that simple. "Trust and obey." 4. Help One Another. To say, "It's just that simple," is not to say it's easy! I, personally, have found the Christian life to be a constant struggle between the "old man" who wants to serve Satan, and the "new man" who longs to serve Jesus. The devil, our adversary, is a dirty fighter. He will use anyone or anything to undermine us. So we need to stick together. To help one another daily. "But exhort one another daily, while it is called 'today,' lest any of you be hardened through the deceitfulness of sin" (3:13, KJV). The word "exhort" comes from the same root source as "paraclete" meaning comforter. One of the names of the Holy Spirit. So, when we are told to exhort one another, the Spirit is saying, help or comfort one another. The exhortation must not be a preaching at, or putting down, of our fellow saved sinner. We are to lift each other up. Encourage. Strengthen. Comfort our Christian brother or sister who may be under the devil's gun.
- 43. Our previous word, "heed," means: recognizing the danger, we must take sin by the throat. This word, "help," means: since we're all in danger, we must take our fellow sinner-saint by the hand. Often, I'm sorry to say, we reverse the process. We take sin by the hand and our comrades by the throat! That's a shame. Our individual struggles are tough enough without having to hassle our brothers and sisters, too. So we need one another. We need the insights and encouragement which come from regular contact and interaction with other spiritually turned-on people. Chapter 10 exhorts us, "And let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near" (10:24,25). Be aware of the danger of isolationism. As long as life lasts, we will be doing battle with the devil. We will not survive the battle if we go it alone. We need to love and help each other daily. This focuses our attention upon the complexity of modern life and the irrelevance of traditional churchianity. For how can we help one another when we don't know each other? If you attended worship last Sunday, did you know the person sitting to the right or left of you? How about the person sitting in front or back of you? Do you really know your fellow Sunday School class members? Not just their names, them! The persons who wear those names. Probably not. Reason? In Sunday School, as in church, we tend to hide behind a mask of pretense, never venturing beyond the safe level of our intellectual discussions of Bible facts. Do you know what it is to bear another's burden? Or, to have someone help bear yours? How many times has there been a breakdown of your ministry as "helper" (1 Corinthians 12:28b) because you didn't know the person next to you needed help? I stopped at a coffee shop recently. A chap came in. We got to talking. In the course of the conversation I asked a casual question about his family and discovered his son had been gone for the better part of a week. They didn't have the slightest idea where he was and were deeply distressed over the boy's involvement in the drug scene. Had I not asked that casual question, I could never have gotten under that man's burden with him. We live in little mental cells. Isolated from each other. Hurting for help. Not knowing how to get or even give it. That's why I find participation in a small group to be absolutely vital.1 It involves risk, to be sure. One makes himself vulnerable. But in a healthy, Spirit-led small group there is a healing force found nowhere else. Such clusters do not take the place of Sunday morning worship. Or Sunday School. Or prayer meeting. They complement these, providing something the others do not provide: the acceptance, approval and affection essential to full-orbed spiritual maturity. If we take the book of Hebrews seriously, we must and will find a contemporary way of fulfilling the command to "help one another daily" (3:13). A command as unavoidable as that to "go into all the world and preach the gospel" (Matthew 28:19). Or "be born again" (John 3:3). Or "teach" the saints (Matthew 28:20). Or fulfill other categorical imperatives of scripture. This is not an option. It is a command. "Exhort [help] one another daily." 5. Hang Tough. "For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end; for who provoked Him when they had heard? Indeed, were not all those who came out of Egypt led by Moses?" (3:14,16). The people who missed the promised land weren't vicious sinners. They weren't social outcasts or ugly criminals. They were a bunch of common folk who fed each other's fears instead of each other's faith! They had much evidence of God's mercy right from the start. But, because they
- 44. failed to hang tough, these for whom God had prepared so much, possessed so little. They came to a sad and sobering anticlimax. God's grace had opened the way to the promised land. God's intention was for all the people to enter. God's power was available to every last one of them. But it was effective only to those who put their trust in God's power, and obeyed. Part of their problem was a short memory. They didn't remember the days of old. Their generation had witnessed more mighty acts of God than any generation before them, but they acted faithlessly because they failed to remember the victories of the past. A sober warning to us. We, too, have witnessed more mighty acts of God than any generation in history. We have the life, death, resurrection and ascension of Jesus to remember. Two thousand years of church history to ponder. Many periods of renewal when God has broken through in joy and power. We must be on guard lest we, too, act faithlessly, failing to remember those moments when God has been close and real. "Yesterday home runs do not win today's games." But remember, yesterday's home runs may inspire the necessary confidence to hit another homer today! So, hang tough. Hold fast your confidence in Christ. Feed your faith in the future by remembering all God has been and done in the past. And, while you're at it, keep open to what He's doing today. Today, not tomorrow, today! Hear what the Spirit says. Harden not your heart. Heed the ever-present danger of disbelief and delay. Help one another. Hang tough. And with it all, remember the sum total of these is: Hope. The Christian life is a walk, not a stand, so in trust and obedience walk with the Lord Jesus. Jesus, who leads us out, praise God! And, if we let Him, will also lead us in! Dr. John Allan Lavender 12. FOWLER, "4:1 - In light of the failure and exclusion of the initial Exodus generation from the promised land of God's rest, Paul wrote, "Therefore, let us fear lest, while a promise remains to enter into His rest, any one of you should appear to have failed to obtain it." Writing with a sense of urgency, Paul explained to the Jerusalem Christians that God's promise remains open and available to enter His rest. God's "rest" was not revoked when the older Exodus generation rejected such in unbelief (3:19). The next generation (Numb. 14:31) entered the land of rest with Joshua (Josh. 3). The promise of God's "rest" remained open in David's day (4:7), and continued in subsequent generations to be expected in the reign of the Messianic deliverer. Since the ultimate fulfillment of all of God's promises is in Jesus Christ (II Cor. 1:20), Paul explained to the Christians of Jerusalem that God's promised "rest" remained available only in Jesus. Since Jesus is the "heir of all God's promises" (1:2), those who are "in Him" as Christians are heirs of all God's promises (6:12; 9:15; 10:36; 11:39,40). The Christians in Jerusalem still had the opportunity to enter into the experiential efficacy of God's dynamic activity of grace, and "rest" in His sufficiency rather than trying to perform for God and make things happen for God. They were doubtless being encouraged by their Jewish relatives there in Judea to join the action of revolt against Rome in order to effect a utopian dream of restful self-rule in Palestine. Such striving performance that fought to acquire "rest" was contrary to the spiritual "rest" that Paul was advising them was already available in Jesus Christ. Identifying himself with his readers, Paul wrote, "Let us fear lest any one of you should appear to have failed to obtain it." Doesn't "perfect love cast out fear" (I John 4:18)? Yes, the action of the God who is perfect love (I John 4:8,16) does overcome all human fears, but that does not negate a healthy fear-respect for God (II Cor. 7:1; Col. 3:22; I Pet. 2:17) and the divine consequences of unbelief (2:2,3; 3:12,13), nor genuine Christian fear-concern that our Christian brethren might miss the availability of the abundance of God's grace (cf. Eph. 3:20) and the opportunity to "rest" in His sufficiency (cf. II Cor. 3:5). The possibility of such failure obviously
- 45. existed or there would not have been any cause for fearful concern about "coming short of the grace of God" (12:15). Paul was concerned that each individual Christian in the Jerusalem church ("any one of you" - cf. 3:12), should fail to enter God's grace-rest. The concern was not that these Christians might "seem" or "appear" to miss the opportunity of God's rest in some apparently delusionary misconception, but that it might be evidenced in the manifested appearances of their behavior that they were engaged in religious self-effort rather than relying on God's grace. Did it appear to Paul that the Jerusalem Christians were in danger of coming short of God's rest? In that the temptation of religious activism always opposes the availability of God's "rest", and the Christians in Jerusalem were tempted to engage in such activism to implement nationalistic and religious interests, then it is likely that Paul considered them in danger of failing to enter into God's "rest". Coming short of, or failing to obtain, God's "rest" is always a result of faithlessness, unbelief (3:12,19; 4:2), and unwillingness to be receptive to God's activity in accomplishing His objectives in His way. 13. FINNEY, “Text. Heb. 3:19 & 4:1.--"So we see that they could not enter in because of unbelief. 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." The following is the order in which I will direct your attention. I. Inquire of whom the Apostle is speaking in this text, and into what it is said they could not enter. II. Why they could not enter in. III. Show that temporal Canaan was typical of the rest of faith. IV. What is implied in this rest. V. How we may seem to come short of it. VI. How we may take possession of it. I. I am to inquire of whom the Apostle is speaking and into what they could not enter. In this connection the Apostle is speaking of the Jews; and that into which they could not enter was temporal Canaan, as is evident from the context. II. Why they could not enter in. It is asserted in the text, that they could not enter into Canaan, because of unbelief. The Jews had arrived upon the borders of the promised land. And Moses deputed a number of individuals as spies, and sent them to spy out the land. They went up and surveyed the land, and returned bringing some of the fruits of the land, and represented to the children of Israel, that it was an exceeding good land, but that it was impossible for them to take possession of it--that the towns and cities were walled up to heaven--that the country was inhabited by giants--and that therefore they were utterly unable to take possession of the land. In this testimony all the spies agreed except Caleb and Joshua. This discouraged the people and produced a rebellion that prevented that generation from taking possession of Canaan. Their confidence in divine assistance was utterly shaken, and their unbelief prevented any such attempt to take possession of the land, as would otherwise have been made with complete success. The bringing up of the evil report, by those who were sent out to reconnoiter, and their failing to encourage and lead forward the people, were the means of that generation being turned back, and utterly wasted in the wilderness. God was so incensed against them for their want of confidence in his help, and of his ability, and willingness to give them possession, that he "swore in his wrath, that they should not enter into his rest."
- 46. III. Show that temporal Canaan was typical of the rest of faith. It is plain from the context that the Apostle supposes the land of Canaan to have been typical of the rest of faith. The land of Canaan was to have been their rest after their perilous journey from Egypt. In this land they were to have been secure from the power of all their enemies round about. He concludes the third chapter of this epistle, by asserting that "they could not enter into this rest because of unbelief." And he begins the fourth chapter, by exhorting the Jews, to whom he was writing "to fear lest a promise being left them of entering into rest" [the rest of faith,] "any should seem to come short of it." And in the third verse he affirms, that "we who have believed do enter into rest." IV. What is implied in this rest. 1. Not a state of spiritual indolence. 2. Not waiting for God to do his own work, and ours too. Some people seem to be waiting for God, and to have such an idea of his sovereignty as to throw upon him the responsibility of doing not only that which belongs to him, but that also which belongs to themselves. They seem to forget that holiness in man is his own act, and talk as if God would make men holy without the proper and diligent exercise of their own powers. Others are waiting for God to convert their children, and their neighbors, and the world, without any instrumentality of theirs, affirming that God can, and will do his own work, in his own way, and in his own time. Thus entirely overlooking the fact, that when God works, he works by means. This is anything but a right view of the subject, and that is anything but faith which leads to these views, and to this course of conduct; and this state of spiritual indolence, and this waiting for God are any thing but gospel rest. Faith always implies a diligent and constant use of means. Faith respects not only the fact that God will do thus and thus, but also recognizes the fact that he will do it by the appointed means. Consequently true faith in God leads to any thing but the neglect of employing the suitable instrumentality to effect the desired object. 3. The rest of faith does not imply that the Church is to be sanctified, and the world converted, without the diligent and effectual co-operation of those who are co-workers with God. 4. Nor rest from labors of love. 5. Nor rest from watchfulness. Nor from any of those holy exertions that are indispensable to guard against our enemies in this state of trial, and while in an enemy's country. Nor does it imply any cessation from a diligent use of all the means of instruction, and of grace, both for our own and others' edification, and salvation. 6. Nor the casting off responsibility, and the giving ourselves up to be drifted in any direction, by the tides of influence which surround us. 7. Nor does it imply an exemption from temptation. Christ was tempted in all points like as we are. And from our circumstances in this world, it is impossible that we should not continue to be the constant subjects of temptation, from the world, the flesh and the devil. Nor does it imply exemption from all heaviness and distress of mind. Christ was in heaviness. Paul had great heaviness and continual sorrow of heart on account of his brethren. And Peter in his general epistle to the saints says, "Now are we in heaviness through manifold temptations." Nor does it imply exemption from severe trials and mental conflicts, for these things may always be expected while we are in the flesh. And the gospel plainly teaches that to us it is given, not only to believe in Christ, but also to suffer for his sake. But gospel rest does imply, 1. A complete cessation from all our own selfish works, the end of which is to promote our own interests, temporal or eternal. 2. It implies a cessation from all self-righteous efforts. By self-righteous efforts, I mean,
- 47. (1) All attempts to recommend ourselves to God by our own works. (2) All efforts to avoid punishment, or escape from the wrath of God by any efforts of our own. (3) All those things which originate in our own convictions, and are performed in the strength of our own resolutions without being influenced thereto by the love of God in our heart. 3. This rest implies a state of mind that feels no necessity for attempting anything in our own strength. There is a state of mind, which perhaps is better known by experience than described by words, in which an individual feels pressed with a necessity of doing something, and every thing in a manner which shall be acceptable to God. And yet, on account of his unbelief, he feels agonized with the thought that he is in no such sense strengthened by the Spirit of God, as shall, as a matter of fact, enable him, and cause him to do that which his convictions of duty demand of him. This is a distracting restless state of mind, and the exact opposite of the rest of faith. Faith so leans upon God, as to bring the mind into a state of sweet repose and confidence that God will help, and that there is no necessity for making any efforts in our own strength. 4. It implies exemption from all the carefulness induced by unbelief on every subject. Faith reposes in God for time and for eternity, for direction, and help, and provisions in temporal as well as spiritual matters. It excludes all carefulness, in the proper sense of that term, on every subject. 5. It implies exemption from the fear of death, and hell. Faith produces that perfect love that casteth out fear--the fear of future want--of the judgments of God--that we shall be overcome by our enemies spiritual or temporal--and of all that fear that hath torment. 6. It implies an exemption from a sense of condemnation. "There is no condemnation to them who are in Christ Jesus, who walk not after the flesh but after the Spirit." 7. A rest from the reproaches of conscience. In a state of unbelief, conscience often inflicts grievous wounds upon the peace of the soul. But when we take possession of the rest of faith, the conscience is as quiet as a lamb. 8. It implies an exemption from being afflicted or distressed with the occurrences of life. The soul is able to meet with calmness and sweetness that which would otherwise throw the mind into a state of the utmost agitation and distress. By this I do not mean, as I have said above, that individuals will have no trials; but that this state of mind will enable them to pass through their trials with a composed and heavenly temper. Mrs. President Edwards says of herself, that for some years there were two trials which she thought she should be unable to bear. One was the loss of her husband's confidence, and ill treatment from him--the other was the loss of the confidence and respect of the people of the town in which they lived. But when she entered fully into the rest of faith, she declares, that it did not appear to her, as if those things could, in the least, affect her happiness or disturb the repose of her mind. It appeared to her as if she were as far above being discomposed by anything that could occur in the providence of God, as the sun is high above the earth--that to be treated with the utmost disrespect by her husband--to be cast out by the people of the town to perish in the snow, would not break up the deep tranquillity and repose of her mind in God. 9. It implies exemption from the dominion of temptation. I have said, that in this life, we may always as a thing of course expect more or less temptation. But this rest is a state of mind in which temptation will not prevail. It will assail us, and make a greater or less impression upon our minds, i.e. it will in a greater or less degree agitate and ruffle our feelings in proportion to the strength of our faith. 10. Finally, and in a word, it implies exemption from the strength and dominion of sin in all its forms. The case supposed by the Apostle in the seventh chapter of Romans, to illustrate the influence of law over one who is carnal and sold under sin, is a striking exemplification of that
- 48. state of slavery to lust and passion in which great multitudes, both in and out of the Church, are. And the striking transition from that state of mind into that described in the eighth chapter, exactly illustrates what I mean by an individual passing from a state of slavery and sin into a state of liberty and rest. V. How we may seem to come short of it. The word rendered seem here does not imply what is commonly meant by the English term seem, as if the coming short were only in appearance and not in fact. But from the manner in which it is rendered in other passages, it is manifest that it means to express the actual coming short, as if the Apostle had said, "lest any of you should be seen to come short of it." 1. We may fail of entering into this rest by mistaking its nature, and thinking we have it while we have not. Many have seemed to suppose that it consists in spiritual indolence, or in such an exemption from responsibility as would give the mind up to be drifted without resistance in any direction in which the corrupt currents of this world might drive it. They seem to get the idea that all things are lawful to them in such a sense, that almost any kind of indulgence is consistent with spiritual purity, and the love of God. Gospel rest, to them, is the mere casting off of responsibility--a lolling and wallowing in their own filthy indulgences. 2. Many fail to enter into this rest, by not realizing that there is any such state. They seem not to know any thing about the tranquilizing effects of faith, and that state of deep repose in God which those enjoy who have taken possession of the promised rest. They seem to suppose that the Christian warfare consists in that mental conflict which they are conscious is going on within themselves, with their hearts and consciences. They are conscious of a continual mutiny being kept up between the conflicting powers of their own minds, which they express by saying they are constantly sinning and repenting, by which nothing more can be meant than that their hearts and consciences are at fearful war with each other. They appear to be utter strangers to the sweet peace and repose of mind which results from a harmony of the powers of their own mind, where their conscience and their heart are at one. Understanding from the Bible that their warfare is to continue through this life, and mistaking their inward conflicts for the Christian warfare, they take it for granted that no such rest as that of which I have spoken, exists. 3. Many fail to enter into this rest because they think it belongs exclusively to heaven. Now that this rest will be more perfect in heaven than it is on earth is undeniably true. But it is the same in kind, on earth as in heaven, just as holiness is. Now if persons do not become holy on earth, how should they hope to be holy in heaven? And if this rest be not begun on earth, it will never be enjoyed in heaven. 4. Many come short of this rest by supposing that the world, the flesh and Satan put the attainment of it utterly out of the question. It is amazing to see how little of the gospel is understood and received by the Church. It would seem that in the estimation of the great mass of the Church, the gospel itself has made no adequate provision for the entire sanctification of men in this world of temptation. Just as if God were unable to overcome these enemies in any other way than by snatching his children out of their reach; and that Christ came not so much to destroy the works of the devil in this world, as to drive his people out of it and get them off from his ground--that he destroys the flesh because he is unable to overcome it--and that he will burn up the world because he is unable to prevent its leading his people into sin. Now it does appear to me that God's glory demands, that the battle should be fought, and the victory won in this world. The Apostle plainly represents us, under the grace of God, as not only conquerors but "more than conquerors." And he certainly has but a very limited knowledge of the Bible, or of the grace of God who can assume that the world, the flesh, and Satan are too strong for Christ so that he cannot save his people from their sins.
- 49. 5. Ignorance of the power of faith is another reason why persons do not enter into this rest. They do not understand that as a matter of fact, faith in the existence, power, goodness, providence and grace of God--that unwavering confidence in all he does and says, would in its own nature as a thing of course, bring them into the rest of which I am speaking. Suppose a ship should be bestormed at sea, that all on board is confusion, dismay, and almost despair--the ship is driven by a fierce tempest upon a lee shore. Now suppose that in the midst of all the uncertainty, racking, and almost distracting anxiety of the passengers and crew, a voice should be heard from heaven, they knowing it to be the voice of the eternal God, assuring them that the ship should be safe--that not a hair of their heads should perish--and that they should ride out the storm in perfect safety. It is easy to see that the effect of this announcement upon different minds would be in precise proportion to their confidence in its truth. If they believed it, they would by no means throw up the helm, and give themselves up to indolence and let the ship drive before the waves, but standing, every man at his place, and managing the ship in the best manner possible, they would enjoy a quiet and composed mind in proportion to their confidence that all would be well. If any did not believe it, their anxiety and trouble would continue of course, and they might wonder at the calmness of those who did; and even reproach them for not being as anxious as themselves. You might see among them every degree of feeling from the despair and deep forebodings of utter unbelief, up to the full measure of the entire consolation of perfect faith. Now the design of this illustration is to show the nature of faith, and to demonstrate that entire confidence in God naturally hushes all the tumults of the mind, and settles it into a state of deep repose--that it does not beget inaction, presumption or spiritual indolence any more than the revelation of which I have spoken, would beget inattention to its management on board the ship. 6. Another reason is, many are discouraged by the misrepresentations of the spies who have been sent to spy out the land. It is a painful and really an alarming consideration, that so many of those who are leaders in Israel, and who are supposed by the Church to have gone up and reconnoitered the whole land of spiritual experience, that almost with united voice they should return to the Church, and represent that we are unable to go up and possess the land. Of all those that were sent by Moses to spy out the land only two had any faith in the promise of God, whereas all the rest united in their testimony that they were unable to possess the land. And that rest was unattainable to them in this life. So it appears to me in these days. Those that are appointed to direct and encourage the people, by first acquainting themselves thoroughly with the ground to be possessed, and then carrying to the people the confidence of faith, encouraging them, not only by the promises of God, but by their own experience and observation, that the land may be possessed--instead of this they bring up an evil report, discourage the hearts of the people of God, maintain that the grace of God has made no sufficient provisions for their taking possession of the land of holiness in this life, that the world, the flesh and the devil are such mighty Anakims as that to overcome them is utterly out of the question, and that no hope remains, only as we flee from their territories and get out of the world the best way we can. Now I greatly fear that will happen to them which came upon the spies in the days of Moses. They were driven back, and their carcases fell in the wilderness. God swore in his wrath, that they should not enter into his rest. And not only they, but that entire generation who were deceived by them, and who could not enter in because of unbelief, were wasted away and died without rest in the wilderness. How many generations of the Church of God shall thus be wasted away in the wilderness of sin! How long will generation after generation of spies continue to bring up their evil report, discouraging the hearts, and confirming the unbelief of the people, and effectually preventing their taking possession of that rest which remains for the people of God! 7. Many are discouraged by the present and past attainments of Christians. They are constantly stumbled by the consideration that holy men of former and present times have known so little of full gospel salvation. They might just as reasonably let the past and present state of the world
- 50. shake their confidence in the fact that the world will ever be converted. And indeed, whether they are aware of it or not, I suppose they have as much confidence in the one as in the other. They seem not to be aware of the fact that they are full of unbelief in regard to the world's conversion, while they are sensible that they have no confidence in the attainableness of rest from all their sins in this life. The reason why they are sensible of unbelief in the one case and not in the other is, the one is placed before them as a present duty, in attempting to perform which they experience the chilling influence of unbelief--while the other is a thing which they have never tried to do, and which they do not understand to be their duty to do. Consequently a want of confidence in respect to this, is not the object of the mind's attention. Certainly a state of mind that can be discouraged by the past or present history of the Church, would of course feel the same discouragement, and have the same reason for discouragement, in regard to the world's conversion. 8. Others fail to take possession of this rest on account of the ignorance of the real attainments of the ancient and modern saints. They have taken but little pains to examine carefully into the history of eminent saints either ancient or modern, and of course do not know what the grace of God has actually done for men. 9. Many fail from a regard to their reputation. They have so much fear of being called heretics, fanatics, perfectionists or some other opprobrious name, that they resist the Spirit and truth of God. 10. Pride and prejudice prevent a careful and honest examination of the subject. I have been amazed, and I might add ashamed, to witness the great ignorance of the Bible, and of the real merits of this question, in the articles that have appeared in the different periodicals of the present day. They have reminded me of the conduct of Dr. Hill in the late General Assembly, when the discussion of the question of slavery came up. He arose and read certain passages of scripture, with as much assurance as if he supposed they had been overlooked by the abolitionists--as if he supposed it would be entirely manifest that these scriptures were a "Thus saith the Lord" in the face of all abolitionism. He afterwards intimated that he was master of the subject, and seemed not to understand that all his arguments and scriptures, and grounds of objection had often been weighed in the balance and found wanting. Now just so it has appeared to me when I have read the various articles that have appeared of late against the attainableness of entire sanctification in this life. The least I could say, would be in the words of President Edwards, that "they have not well considered the matter." 11. Many fail because they are too proud to confess their ignorance and want of spirituality, and put themselves in the attitude of inquirers. A vast many individuals are not aware of their own ignorance and want of spirituality, and many who are convinced of their ignorance and their destitution of spirituality, seem to think it indispensable to their usefulness to conceal their defects and to keep up the appearance, at least, of sound knowledge and sound piety. And some, how many I cannot say, have adopted it as a principle not to speak much of their own experience in the divine life. 12. Many are ashamed to be taught by the ignorant, though spiritual Christians. There are perhaps but few among ministers and Church officers who might not take some most useful and salutary lessons from some obscure female or other unnoticed person in the Church. Unless a man is willing to sit at the feet of any spiritual child of God, he is never likely to know what that rest is that remaineth for the people of God. 13. Pride of learning and dependence upon their own powers of criticism, have done and are doing much to shut the learned world out of faith. There is a great tendency in a certain class of minds to substitute their own reasonings for faith, to believe what they can establish by reasoning and argument, and to hold as fanatical or doubtful any depth of spirituality that they
- 51. cannot fathom by their "inch of line." Nor do they seem aware that the confidence which they have in those things which they cannot establish by reason, is not faith in the truth of God, but a leaning to their own understanding. God's testimony is to be set aside unless it is backed up and established by their own profound reasonings and criticisms. 14. Another reason is many settle down into a stereotyped orthodoxy and are opposed to all advances in religious knowledge and experience. 15. Others fail because they are waiting and struggling for some preparation before they go up and take possession of the land. They do not understand that they are immediately to enter into this rest by faith. They are waiting for certain feelings and views to prepare them to exercise faith, not knowing that these very views and feelings are the effects of faith. Thus they expect the effect to precede the cause. 16. Others fail through sheer carelessness. The Apostle exhorts the Church to take heed in this matter, and certainly without attention and inquiry this rest will not be attained. VI. How we may take possession of it. This rest is to be possessed at once by anchoring down in naked faith upon the promises of God. Take the illustration which I have already given, viz: the ship at sea. Suppose she were dashing upon the rocks, and a voice from heaven should cry out, "Let go your sheet anchor and all shall be safe." Suppose they believed that. With what confidence and composure would they let go the anchor, understanding it to be certain that it would bring them up and that they should ride out the storm. Now this composure of mind, any one may see, might and would be entered upon at once by an act of naked faith. Just so there are no circumstances in which men are ever placed, where they may not enter into rest at once by anchoring down in naked faith upon the promises of God. Let the first six verses of the 37 Psalm be an illustration of what I mean. "Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity: For they shall soon be cut down like the grass, and wither as the green herb. Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed. Delight thyself also in the Lord; and he shall give thee the desires of thine heart. Commit thy way unto the Lord; trust also in him, and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday." Now suppose an individual to be borne down by the persecution of his enemies, or to be so situated in his temporal circumstances as not to know what he should do for bread. Let him take hold upon these promises, and peace and rest would flow in upon his mind, and light and joy would spring up like the sun breaking through an ocean of storm. Take the promise in Isa. 42:16. Suppose the soul to be surrounded with darkness, perplexity, and doubt, with regard to the path of duty, or with regard to any other matter--borne down under a weight of ignorance, and crushed with a sense of responsibility, however deep his agony and his trials may be. Hark! Hear Jehovah saying, "I will bring the blind by a way that they know not; I will lead them in paths that they have not known. I will make darkness light before them, and crooked things straight. These things will I do unto them and not forsake them." Now who does not see that faith in this promise would make the soul in a moment as quiet as a weaned child. It would at once become as calm as an ocean of love. Take Isa. 41:10-14. Suppose a soul to be under circumstances of great temptation from the world, the flesh and the devil, and ready to exclaim, "my feet are slipping, and I shall fall into the hand of my enemies, I have no might against this host. All my strength is weakness, and I shall dishonor my God." Hark again! Hear the word of the Lord. "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Behold, all they that were incensed against thee shall be ashamed and confounded; they shall be as nothing; and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they
- 52. that war against thee shall be as nothing, and as a thing of nought. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. Fear not, thou worm Jacob, and ye men of Israel: I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel. What is here but an ocean of consolation to a mind that has faith? Now what wait ye for. Anchor right down upon these promises. They can give you instant rest. Nothing but faith is wanting to put you in possession of it. And nothing else than faith can do you any good. There is no need of going around, or waiting to come at this rest by degrees. It is to be entered upon at once. The land may be possessed now in the twinkling of an eye. I designed to have added several remarks, but as I intend to pursue this subject at another time, I will defer them till then. Upon these words I remark: 1. That this rest, into which they could not enter, had been expressly promised to them. 2. That though no condition was expressly annexed to this promise, yet faith as a condition was necessarily implied; for if they had no confidence in the promise, they would of course neglect the necessary means to gain possession of the promised land. 3. Unbelief rendered the fulfillment of the promise impossible, in as much as it prevented their going up and taking possession when commanded to do so. 4. In my last, I showed that the land of Canaan was typical of spiritual rest or the rest of faith. 5. This spiritual rest is expressly promised, and it is said that some must enter therein, yet faith is an indispensable condition to its fulfillment. These remarks prepare the way for the discussion of the two following propositions: I. That faith instantly introduces the soul into a state of rest. II. That unbelief renders the rest of the soul impossible. I. Faith instantly introduces the soul into a state of rest. 1. This is evident from the nature of faith. Faith is the confidence of the heart in the truth of God. It is a resting, a repose of the mind in God. Faith is that state of mind in which every thing is confidently committed to the wisdom and goodness of God. Faith is either satisfied with what we at present have, and is a confidence that this is best for us, and most for God's glory; or it trusts in God to make such changes in our circumstances and in our allotments as shall be most for his glory and our interest. 2. Faith implies such a confidence as to exclude all anxiety about our own interest for time or eternity. It is a confidence that God both knows, and is concerned to supply all our wants--that he is both able and willing to be and do to us, and for us, all that our souls and bodies need. It therefore excludes all anxiety in regard to our present or future interests whether for time or for eternity. 3. Faith is that confidence in God's wisdom and goodness that prefers to have, and to be denied whatever seems good in his sight. It chooses by all means that God should mete out our changes, order our affairs, and dispose of every thing concerning us. Faith would by no means consent to have any thing otherwise than according to the good and acceptable and perfect will of God. 4. Faith finds in Christ all the necessities of soul and body amply provided for. It takes right hold on Christ as "our wisdom, our righteousness, our sanctification and our redemption." Faith sees the meaning of such expressions as these in the gospel, and lays fast hold on them, and so appropriates them to its own circumstances and necessities as to feel no more trouble about its
- 53. own destiny, than a man who stands on everlasting rock will doubt its strength to support him. Thus faith, from its own nature, puts carefulness and disquietude entirely out of the question. II Unbelief renders the rest of the soul impossible. 1. This is evident from the nature of unbelief. Unbelief is not the mere absence of faith. It is distrust--the refusal of the heart to trust in the truth, wisdom, providence and grace of God. Consequently, in unbelief, the soul can find nothing on which to rest for a moment. It is not satisfied with its present circumstances, because there is no confidence in the wisdom and goodness of him who appointed them. 2. Unbelief renders it impossible for the mind to feel any security against future ills, temporal or spiritual. 3. There is nothing in a state of unbelief that can support the mind amid the necessary vicissitudes of life. God's government is moving on upon a vast scale, and extends not only through immensity, but throughout eternity. Now it is self-evident that in the administration of such a vast system of providences, innumerable things will occur, that minds like ours cannot understand at present, and the design of which we are utterly unable to see. Nor would it be possible for God, in our present state, and with our present knowledge, to explain things so as to possess our minds with all the reasons for his conduct. With infinitely more ease, could a parent engaged in the most extensive worldly business in which any man was ever engaged, explain to a child two years old the reason of his movements. The child has such confidence in his parent, that he needs not to know the reason of any thing he does. But suppose the child had no confidence in the wisdom and goodness of his parent, and still had knowledge enough to understand that in ten thousand ways his own inclination might be thwarted by the administration of his father's providence. This would naturally and certainly keep his mind in a state of continual vexation. So, under the government of God, it is impossible that we should not pass through a constant series of vicissitudes and changes which will continue to vex and fret the mind that is in the exercise of unbelief. Suppose the holy angels had not confidence in God. What think you would be the state of mind into which they would be thrown by all the sin and misery they behold in this world? 4. In unbelief the soul finds nothing to satisfy its desires. Having no communion with, or resting in God, its very nature is such that nothing in the universe can satisfy it. It has no such friend as it feels itself to need. The soul naturally feels that it needs a friend with the attributes of a God. It knows full well that all earthly friends, however faithful, are yet frail, and utterly unable to be to them all they need. There is no portion but God that can satisfy the soul. The experience and observation of every day, teach, that, multiply earthly goods without end, and the soul is as far and even farther from being satisfied than at the first. The more of any finite good the soul obtains, the more does it realize its wants, and either grasps and heaves with convulsive longings after more, or feeling the utter insufficiency of any finite good, it loathes them all. God is the only possible satisfying portion of the soul, and it is as impossible that the soul should find a resting place except in God, as that a dove should rest in mid-heaven, with weary wing, without a place upon which to rest the sole of her foot. Unbelief then is the soul's refusal to settle down and rest upon the infinite wisdom, goodness, truth and grace of God. It is the soul's refusal to bathe in the ocean of his love--to bask in the sunlight of his countenance--to rest sweetly and composedly in his hand, and hide under the cover of his wing. Consequently, 5. The soul in unbelief has no sufficient barrier against the power of temptation. Lust rages, and of course reigns while unbelief is in the heart. The soul without faith has no perception of those higher motives that lift its desires and affections above sensible objects. And in this state, the mind is given over to the reigning power of the flesh, and the gratification of sense becomes the soul's supreme object of pursuit. Thus the soul becomes the slave of the body. The spiritual eye
- 54. being shut, and the bodily eye open, the whole being grovels in the dust like a brute. While the soul is chained down to this miserable earth, it languishes, and groans, and hopes, and ever hopes in vain for future or present good to satisfy its immortal cravings. Being thus delivered up to the power of temptation, it wallows in its own filth, and is even ashamed of its own deformity. It loathes itself, and abhors every thing else. A universal feeling of distrust, and enmity, and hell, keep it continually on the rack. 6. I said that in unbelief, the soul was of course, delivered over to the reigning power of lust. The mind must be under the influence of motives of some kind. If unbelief prevails, no motive from eternity--from heaven--no voice or truth of God--no spiritual or elevating considerations will call the attention of the mind, and elevate its aims, and hopes, and efforts. The whole spiritual world being annihilated in the estimation of such a mind, and the world of sense being that alone from which such a mind receives impressions, all the motives under which it acts or in such a case can act, being those derived from sensible objects, it will be influenced by such considerations as might affect the beasts. 7. Another reason why unbelief renders the rest of the soul impossible is this. Where there is any degree of spiritual light, the conscience is quickened to keep the distrustful mind in a state of perpetual disquietude. 8. Unbelief delivers the soul over to a train of emotions, exercises, and affections, which constitute essential misery. The soul that distrusts the wisdom, goodness, and providence of God, will as a thing of course, be greatly soured by the providences of God, and misanthropized by the conduct of men. To such a mind everything goes wrong. Understanding and believing nothing of God's great plan of government, the universe seems to such a mind as little else than a general chaos or ocean of confusion and misery. And being supremely selfish, it is continually rasped and outraged by the selfish collisions of clashing interests with which it is surrounded. To trust in man, it cannot, and feels that it has no reason. To trust in God, it will not, and consequently it has no place of repose in the world. 9. Unbelief therefore plunges the mind into an ocean of storms, and keeps it there. Ignorant of the past--uncertain of the future--a prey to lust and passion--without hope and without God--to rest is impossible. REMARKS. 1. Both faith and unbelief are volitions, and are therefore in the highest sense within our reach, i.e. we are in the highest and most absolute sense voluntary in their exercise. It is utterly absurd to say that we are unable to exercise either faith or unbelief. Faith is the mind's acceptance of the truth of God. Unbelief is the mind's rejection of that truth. 2. Faith is indispensable, in moral beings, to all virtue and all holiness in all worlds. Were it not for their confidence in God, how soon would the angels be stumbled at his providence and fall into rebellion. How many myriads of things does God find it necessary to do, the reasons and wisdom of which they cannot at present understand. Faith therefore is as indispensable to their virtue and happiness as to ours. 3. We can see why God has taken so much pains to inspire faith. The great object of all his dispensations, and all his works and ways is to make himself known, and thereby secure the confidence of intelligent creatures. Knowing that their virtue and eternal happiness depend on this, he spares no pains, nay he did not hesitate to give his only begotten and well beloved Son, to secure the confidence of his creatures in his love. 4. We see that unbelief is the most shocking and abhorrent wickedness. Suppose that children should refuse to trust their parents, and casting off all confidence in their goodness and providence, they should refuse all obedience except the reasons for every thing were
- 55. satisfactorily explained--that neither the wisdom or justice of any requirement or prohibition could be admitted without being made plain in all their relations to their comprehension--that the parent could be trusted for nothing, but that all was distrust and of course murmuring, uncertainty and discontent. Who does not see that any family under the influence of unbelief, would present an image of bedlam, and would be an epitome of hell? What parent would not consider himself insulted in the highest degree, and feel the utmost certainty that his family were ruined, if unbelief should come to be the prevailing principle of action? We naturally feel in the highest degree insulted and outraged, whenever our veracity is called in question. And you can scarcely anger men sooner than to suffer even an incredulous look to advertise them that you doubt their word. And what is there more shocking and offensive among dearest friends than to discover among those we love a want of confidence in us? Let every husband and wife--let every parent and child--every friend that is susceptible of the feelings of humanity, rise up and bear witness. Say, is there any thing within the whole circle of disgusting and agonizing considerations that is capable of inflicting a deeper wound upon your peace, than a discovery of a want of confidence in those you love? It is an arrow dipped in deadly poison. It is unmingled gall. Now how infinitely abominable must unbelief be in the sight of God. What! his own offspring cast off confidence in their heavenly Father! Virtually accusing him of lying and hypocrisy, and proudly disdaining all comfort, and impiously and ridiculously insisting upon every thing being made plain to their understanding so that they can see with their eyes, and hear with their ears, and thrust their hand into the wound in their Savior's side, or they will not believe. How must it grieve the heart of God to see such a state of things as this existing in his family? Distrust, and consequent confusion reigning all around, and no pains-taking on his part, prevails to secure confidence, and hush the tumultuous elements of conflicting mind to rest. 5. You can see why unbelief is so anathematized in the Bible, as that awful sin against which God has unmasked all the batteries of heaven. The reason is, it is at once the foundation, and implies the whole aggregate of all abominations. It breaks the power of moral government--shuts out the peace of God--lets in the infernal brood of all the abominable passions of earth and hell upon the soul. 6. You who do not enter into the rest of faith may understand your present character and your prospects. Remember that you are in the exercise of this greatest of all infernal sins. Unbelief is the sin and the misery of hell. It is the sin and misery of earth. Why do you harbor such an infernal monster in your bosom? It is as hideous and frightful as the Apocalyptic beast with seven heads and ten horns, and as full of curses as the seven last plagues. 7. How strange that unbelief is so seldom reckoned as sin. When professors of religion and impenitent men are enumerating their sins, they almost never consider unbelief as the foundation and cause of all their other sins. In confessing their sins to God, if at all sensible of unbelief, they seem to whine over it as a calamity, rather than confess and mourn over it as a crime. While this is so, and unbelief is neither understood nor repented of as a sin, there is no prospect of a reconciliation between God and the soul. 8. Faith is the most simple and easy exercise of the mind conceivable. It is one of the earliest and most frequent exercises of the human mind. It is one of the first exercises that we witness in little children. Confidence in those around them seems to be as natural to them as their breath. The admirable simplicity, sincerity, and confidence of little children in their parents and those around them, are truly affecting, and afford a beautiful illustration of the wisdom and goodness of God. This confidence which is so natural to them is indispensable to their well-being in almost every respect. Now confidence in God differs nothing in kind, so far as the philosophy of mind is concerned, from confidence in parents. While the little child knows nothing of its wants, present or future, nothing of its dangers, and has no idea of any other wants than what its parents can supply, it rests in peace, confiding in its earthly friends for all its necessities. But as
- 56. soon as he learns how little confidence can be placed in men, and that its necessities are far-reaching beyond the power of any human arm, its confidence in its parents can no longer keep the soul at rest. Hence: 9. For those who will not believe there can be no remedy. Salvation to them is a natural impossibility. Under the wings of unbelief are congregated and sheltered the whole brood and catalogue of the miseries of earth and hell. Nothing but faith can be a remedy for their accumulated evils. At the bidding of faith the whole congregation of abominations break up and are scattered to the winds of heaven. But to the influence of nothing else can the mind yield itself up, that will relieve its anxieties, dissipate its forebodings, and lull it into sweet repose upon the bosom of the blessed God. 10. How few have faith enough to enter into rest. In my last I assigned several reasons why the Church does not enter into the rest of faith. It is perfectly obvious upon the very face of the Church that very few of her members have entered into rest. They are filled with nearly the same cares and anxieties as other men. This is a great stumbling block to the world, and they often inquire what is religion worth? They see their professedly Christian friends, as restless, and fretful, and uneasy as themselves. What then, they inquire, can religion be? 11. The great mass of the Church have just conviction enough to make them even more miserable than worldly men. They have so much conviction of sin, and of the reality of eternal things, as to render it impossible for them to enjoy the world, and, having no faith, they do not enjoy God. Consequently they are really destitute of all enjoyment, and are the most miserable of all the inhabitants of earth; i.e. their inward unhappiness is great, often beyond expression or endurance. They are so miserable themselves, as to make all around them unhappy. I know a woman who is little else than a bundle of disquietudes. I scarcely ever saw her five minutes in my life without her falling into a complaining strain of herself or somebody else. Every thing and every body are wrong. And whenever any one thinks she is wrong, it is because they do not understand her. I have several times thought, it might well be said of her, she is of all women most miserable. It would seem that she cannot be made to see that the whole difficulty lies in her unbelief, but full of uneasiness about the present, and forebodings as to the future, blaming every body, and blamed by every body, she seems to be afloat upon an ocean of darkness and storms. 12. It seems almost impossible to make those who are filled with unbelief understand what is the nature of their difficulty. They often have so much conviction as to think that they believe. You tell them to believe, they tell you they do believe. They seem not to discriminate at all between intellectual conviction, and the repose of the heart in the truth. 13. You can see the desperate folly, wickedness, and madness of infidelity. Infidels seem to ima gine that if they can get rid of the impression of the truths of Christianity, can persuade themselves that the Bible is not true--and thus shake off their fears and sense of responsibility, they shall be happy. O fools and blind. What utter madness is in such conclusions as these! For in exact proportion to their unbelief is their desperate and incurable misery. An immortal mind with all its immortal wants and desires, launched upon the ocean of life and crowded forward without the possibility of annihilation--covered with complete ignorance and darkness with regard to the past--a veil of impenetrable midnight stretched over all the future--winds and waves roaring around him--rocks and breakers just before him--no helm--no compass--no star of hope--no voice of mercy--nowhere to rest--no prospect of safety--not a point in the wide universe on which the mind can repose for a moment. Considered in every point of view, infidelity is the consummation of madness, of folly, and of desperate wickedness. 14. If you, to whom this rest is preached, fail to enter in because of unbelief, a future generation will enter in. The Apostle says, "It remains that some must enter in." The promise in regard to
- 57. the Church that some generation shall enter in is absolute. As it respects individuals, whether you or your children, or some future generation shall enter in, must depend upon your or their exercise of faith. The contemporaries of Moses did not enter into temporal Canaan because of their unbelief but the next generation took possession of it through faith. 14. COME TO ME ALL YE THAT LABOUR I Art thou laden in thy labour. Sin, thy heavy burden be? Come and I shall be thy Savior, Rest Thy weary soul in Me. II Come, for I am meek and lowly Thou wilt not be turned aside, I will cleanse and make thee holy, I will ever be thy Guide. III Take My yoke upon thy shoulder Take My yoke and learn of Me. All thy burdens now surrender, I will bear them all for thee. IV Every soul the Father giveth He will surely draw to Me. I will keep him that believeth Seal him for eternity! Chorus Come to Me, all ye that labour, Come and put your sins away; Come to Jesus Christ the Savior, Come and heed the call today ! Charles Seet 1985, John Zunder 1870 TRINITY HYMNAL Like Lot's wife who left Sodom in body but left her heart there, Israel's heart was more delighted with the treasures in Egypt than the promises in Christ. Oh that more would heed the
- 58. interpreter's lesson of Passion vs. Patience, as told in John Bunyan's Pilgrim's Progress. Praise God for the faith in Him that gives us rest. The believer's rest is secure in Christ - our strong tower - our righteousness - our sanctification - our redemption! He has finished the work and has sat down at the right hand of the Father on high. We rest entirely in His finished work. Woe to those who seek to work on the Sabbath. (Col. 2:16-17) When you add your works of righteousness, which are filthy rags, to the perfect and completed work of Christ, you condemn yourself. You greatly over estimate your own righteousness and greatly underestimate His. (Rom. 10:3-4; 11:6) Yet, for Israel "a promise remains of entering His rest." To any who repent and believe there is the promise of entering that rest. This promise remains. Should you neglect the one and only Savior, you will die in your sins - whether you be Jew or Gentile. Hearing the gospel is not enough. It will not profit you unless it is mixed with faith. It is "we who have believed" who "do enter that rest." The Importance Of Entering God's Rest See especially 1 Cor. 10:1-3, Heb. 3,4 and Matt. 11:28-30. In the pilgrim journey of every Christian, we leave the world-system under the care of Jesus, the great Shepherd of the sheep. However throughout our lives we are opposed on our pilgrimage by three powerful foes: The Christian's three enemies are: 1 The Flesh 2 The World 3 The Devil The World: The Greek word kosmos, meaning "ornament, decoration, arrangement" gives us our English word "cosmetics." Hence a concern for external appearances more than inner content and quality. As used in the NT, the world does not refer to nature, but to the world-system, to society and human culture. The world system is outwardly religious, scientific, cultured and elegant. Inwardly it seethes with national and commercial rivalries. The general characteristics of "the world" as the term is used in the Bible when referring to the fallen "world system" may be described roughly as follows. The world: 1 Produces conformity to cultural norms or traditions and stifles individuality. 2 Makes use of force, greed, ambition and warfare to accomplish objectives. 3 Offers financial reward at the cost of one's soul. 4 Cares nothing for the worth of the individual or his uniqueness. 5 Promotes myths and illusions which appeal to human vanity and pride 6 Diverts attention from spiritual values by appeals to pursue pleasure, pride (vainglory), or to power. 7 Permissive sexual, moral and ethical values to encourage self-indulgence. 8 Superficiality of life and appeal to immediate pleasure rather than long-term goals. 9 Ignores eternal values and invisible realities. 10 Offers false philosophies and value systems to support its goals. The root problem is pride. 11 Exalts man, his abilities and his supposed "progress"---e.g. through the myth of social evolution.
- 59. 12 Glosses over and hides suffering, death, poverty the depravity of man, and accountability to God. 13 Seeks to unify mankind under an atheistic humanistic or pantheistic banner. 14 Emphasizes pluralism and denies Biblical absolutes. 15 Teaches human progress and advancement through better education or social welfare The Devil is "the god of this world" or, actually this present "age." He does not preside over hell, but over the earth, that is, over society. He has access to heaven, as can be seen in the Book of Job. As a "liar and a murderer from the beginning," Satan seeks to twist, warp, cripple and destroy man, and to further ruin God's creation. His basic appeal is to persuade men to be their own gods, to be self-sufficient, to attempt mastery of their own fates and destinies. Satan is not equal to god, and must obtain permission from God for all that he does. He is clever, deceitful, treacherous, and man's deadly enemy. (C.S. Lewis' Screwtape Letters is an excellent reference revealing the stratagems of the Evil One by means of a well-written fictional accounts of the devil's agents at work). The Flesh is the fallen nature of man as empowered, ultimately, by Satan. The seat of the flesh in the Christian is in the body (which has not yet been redeemed as the spirit and soul have been). The Flesh has two aspects: good and bad. The bad side of the flesh leads to activities that everyone acknowledges as wrong: murder, lying, stealing, cheating, adultery, etc. The good side of the flesh includes such things as our best efforts on God's behalf, or our "good works" undertaken to impress others, our attempts to merit points with God, or our self-imposed acts of penance to assuage our guilt. Both the "good" and the "bad" sides of the flesh are of course evil in the eyes of God. Flesh may be defined as "self-effort," that is, any human activity which springs from selfish motives or from actions not undertaking in trusting, dependent faith upon the indwelling life of Jesus Christ within us. Thus, "Whatever is not based on faith is sin." An excellent example of the results of failing to destroy all aspects of the flesh is found in the disqualified life of King Saul as recorded in I Samuel 15. Amalek, the grandson of Esau is used in Scripture as a type of the flesh, as also are all the Canaanites inhabiting the promised land. Note that Saul's obedience was incomplete in that he preserved the "good" side of the flesh---and dedicated it to God! The most notable evidence of the flesh is "self-effort"---trying harder, attempting to be moral in one's own strength, or the pursuit of selfish goals in life. Some Types: Egypt is a type of the World. God's people are in bondage and servitude as long as live under the dominion of the world and its Satanically inspired values. Pharaoh is a type of Satan as the god of this world system Moses is a type of Christ as Deliverer, Prophet, Leader, and Intercessor. Joshua is a type of Christ as Captain and Pioneering Trailblazer of our salvation. The Wilderness of Sinai pictures the believer's life of self-effort, serving God in the strength of the Flesh and our attempts to keep the law which invariably lead to further failure. Crossing the Red Sea pictures our dying to the world and its values. Crossing the Jordan pictures our dying to self, Galatians 2:20. The Promised Land is not a type of heaven, but of the Spirit-filled life, realizing our full inheritance in Christ, in this lifetime. How To Enter God's Rest It is most important for every believer in Christ to enter into God's Rest. This "Rest" may be understood by remembering that God (Elohim) rested on the Seventh Day of Creation, "from all His works." Note that the Jews were to cease from all work on Friday at sunset and observe rest for 24 hours. "Keeping the sabbath day holy" was a shadow of the true rest God has for his
- 60. people. The promised land was also to be rested every 7th year. When we truly rest we appreciate that ultimately everything we have comes as a gracious gift from God. Joshua brought a rest to the people of God from their weary wanderings in the wilderness after he led them into the land and conquered the Canaanites. David expanded the kingdom's boundaries bringing rest from warfare and a time of great prosperity. All these events point towards God's "rest" for the believer, which most believers apparently fail to enter. The Greek word most frequently translated "rest" in the Septuagint (in place of the Hebrew word for the sabbath rest) and also in the NT, is anapausis. [pauo is the root verb meaning "to make to cease" or "to refresh"]. Vine's dictionary says of this word, "Christ's rest is not a rest from work, but in work, not the rest of inactivity but of the harmonious working of all the faculties and affections-of will, heart, imagination, and conscience-because each has found in God the ideal sphere for its satisfaction and development." The concept of rest in the NT is not unlike the concept of the Tao, or the Way, that is the path of spontaneity and harmony been all opposites, described in Zen Buddhism. The Rest we are to enter is clearly defined for us in Hebrews 4:10. It is a ceasing from one's own self-efforts in all areas of life so as to live thereafter in dependence on the indwelling Christ. The Christian life is called "an exchanged life." That is, the believer finds a new dimension of Spirit-filled living when he or she appropriates Galatians 2:20: "I have been crucified with Christ, nevertheless I live. Yet not I, but Christ lives in me, and the life I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me." Jesus calls all of us to enter His rest. This applies not only to non-Christians, but to all of us! "Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light." (Matthew 11:28-30) The lengthy exhortation by the author of Hebrews, (Chapters 3-4), to make certain we have "entered God's rest" is immediately followed by verses that seem, at first, to be out of context: Let us therefore strive to enter that rest, that no one fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do. Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:11-16). However, when we consider that we seldom know our hearts and must examine ourselves daily in order to identify and reject the subtle new tactics of the enemy and our own flesh, these verses make perfect sense. No matter how far we have come on our spiritual journey we must allow the Word of God to sift the motives, thoughts and intents of our hearts; and we must allow the Word of God to constantly judge us so that we keep on resting in Christ. This is the path to wholeness and maturity in Christ. We dare not kick back and think we have arrived--the pilgrim journey is new every day and our Trailblazer beckons us to press on, offering us His boundless resources for what still lies ahead. Classic reading on the above subjects: Major Ian Thomas, The Saving Life of Christ Norman Grubb, The Deep Things of God
- 61. New Testament Passages On Entering God's Rest I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same supernatural food and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness. Now these things are warnings for us, not to desire evil as they did. Do not be idolaters as some of them were; as it is written, "The people sat down to eat and drink and rose up to dance." We must not indulge in immorality as some of them did, and twenty-three thousand fell in a single day. We must not put the Lord to the test, as some of them did and were destroyed by serpents; nor grumble, as some of them did and were destroyed by the Destroyer. Now these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come. Therefore let any one who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it. (1 Cor. 10:1-13, RSV) How Israel Failed To Enter Into God's Rest: Rest Illustrated From The Old Testament: Therefore, holy brethren, who share in a heavenly call, consider Jesus, the apostle and high priest of our confession. He was faithful to him who appointed him, just as Moses also was faithful in God's house. Yet Jesus has been counted worthy of as much more glory than Moses as the builder of a house has more honor than the house. (for every house is built by some one, but the builder of all things is God.) Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, but Christ was faithful over God's house as a son. And we are his house if we hold fast our confidence and pride in our hope. Therefore, as the Holy Spirit says, "Today, when you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers put me to the test and saw my works for forty years. Therefore I was provoked with that generation, and said, 'They always go astray in their hearts; they have not known my ways.' As I swore in my wrath, 'They shall never enter my rest.'" Take care, brethren, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called 'today,' that none of you may be hardened by the deceitfulness of sin. For we share in Christ, if only we hold our first confidence firm to the end, while it is said, 'Today, when you hear his voice, do not harden your hearts as in the rebellion.' Who were they that heard and yet were rebellious? Was it not all those who left Egypt under the leadership of Moses? And with whom was he provoked forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they should never enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief. Therefore, while the promise of entering his rest remains, let us fear lest any of you be judged to have failed to reach it. For good news came to us just as to them; but the message which they heard did not benefit them, because it did not meet with faith in the hearers. For we who have believed enter that rest, as he has said, 'As I swore in my wrath, "They shall never enter my rest,"' although his works were finished from the foundation of the world. For he has somewhere spoken of the seventh day in this way, 'And God rested on the seventh day from all his works.' And again in this place he said, 'They shall never enter my rest.' Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, again he sets a certain day, "Today," saying through David so long afterward, in
- 62. the words already quoted, 'Today, when you hear his voice, do not harden your hearts.' For if Joshua had given them rest, God would not speak later of another day. So then, there remains a sabbath rest for the people of God; for whoever enters God's rest also ceases from his labors as God did from his. Let us therefore strive to enter that rest, that no one fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do. Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." (Hebrews 3, 4) 15. Rev. A. D. McIntosh, "Let us therefore fear..." We wish to deal today with two aspects of the fear of God, its substance, and its subject matter. Jonathan Edwards in his 'The Religious Affections', delineates the fear of God as the substance of all true religion. It is often represented as the sum of true godliness. The fear of God is the beginning of wisdom, and the Lord's people are described as those that fear God. So the fear of God contains in it many elements of spiritual grace that we ought to consider. It is important to understand what the fear of God is, because many, mistaking what it is, have found themselves without other saving graces. Fear must accompany, for example, faith and love. There are two points particularly which the apostle insists upon in the substance of this fear of God. In answer to the question, Fear whom? we have the substance of godly fear. The Puritan Thomas Manton distinguished between servile or slavish fear and filial fear, and made the statement that servile fear is the terror of God's wrath and the hatred of His holiness; but filial fear is a reverent awe of God and a love of His holiness. That shows the distinction between the unregenerate and the regenerate. REVERENCE is the first of these two elements of fear. It has special reference to His holiness and His greatness. It is characteristic of all saints in all ages. As far as God's manifestation of His person is concerned, to Old Testament and New, it is in the person of His Son. Reverence to God evinces itself in the way that children fear their fathers, subjects fear their king, servants fear their master - all of which relationships are used to illustrate the relationship of believers to their Lord. This is clearly stated in Deut. 28:58, one of numerous statements in Scripture which bring out this element of godly fear. In reference to the covenant which God made with His people, He says, "If thou wilt not observe to do all the words of this law which are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God..." It is required of His people that they fear Him in His greatness and in His glory. We have in Hebrews chapter 4 the greatness of Christ who is the express image of the glory of God. This glory and greatness brings the Lord's people to their knees in humility. They fear His person - not only what He does. Christ says, "I shall show thee whom thou shalt fear. Fear Him who after He hath killed hath power to cast into hell." They are to fear the person, not simply the consequence. There is a vast difference between fearing God and fearing hell. But the fear of God must include the fear of hell. We have an example in Christ's fear of God in Gethsemane. If He did not fear the contents of the cup, as well as fearing God, He would not have expressed that reverential awe of God's almighty power, His holiness, His justice and His wrath. Holy awe is essentially part of this fear of God. The Lord's people see Him in His holiness, truth and justice as well as the other attributes which display His glory.
- 63. There is also in the substance of godly fear, the subjective aspect of care or DILIGENCE to comply with the demands of God. That is the aspect to which the apostle here draws attention. He says, "Let us therefore fear, lest we should seem to come short of that rest." The soul who professes to fear God and does not manifest carefulness to conform to His will in everything, denies that profession. For it is required that we fear at all times. In Romans 11:20 we see what is missing from professed godliness in our day, but what is prominent in Scripture requirement, and which was practised in better times. Concerning the inclusion of the Gentile and the exclusion of the Jew, the apostle says: "Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but FEAR." Precisely the same that the apostle is emphasising here in Hebrews, fear lest a similar action will produce a similar consequence. If we do what the Jews did, we can expect what they endured. Be not highminded but fear, lest you be cut off through unbelief, as they were. Also in Phil. 2:12, we see a similar direction. "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with FEAR and trembling." Godly fear is to be evident in the working out of the salvation which is wrought in us by the Spirit. Where there is a profession of godliness, there is a profession of carefulness to perform all the commands of Christ. Obedience to His will is the outward expression of the inward grace to desire and comply with His will. In 1 Peter 1:17 we read, "And if ye call on the Father who without respect of persons judgeth every man's work, pass the time of your sojourning here in FEAR." Pass the whole of your pilgrimage in this holy fear which makes you diligent at all times to possess this rest. Anything contrary to that gives cause for a holy fear and jealousy. The believer is bound to show both the objective and subjective aspects of fear toward God, in a careful attention to the requirements of the law of Christ. Anyone who does so has evidence of the grace of God in his soul because he has the possession of peace. This is in fact what Christ said, "Come unto me all ye that labour 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 soul." Now, only where diligence is given, do we find assurance of true grace and salvation. "There is a way that seemeth right unto man, but the end thereof are the ways of death." Where there is a carelessness or a disregard of the will of Christ, there is evidence of spiritual death, and counterfeit religion. There is in such a case cause for fear, lest we come short of that rest, which is in this life one continuous rest until we enter the rest of glory, where the saints do rest from their labours. "Blessed are the dead which die in the Lord, for they do rest from their labours, and their works do follow them." It is not primarily the rest of glory that is referred to here, but the rest of the believer in his God, the rest of those who fear God. Now, this fear has reference to our participation in the rest of God. "Let us therefore fear lest a promise being left of entering into HIS rest..." It is God's rest into which we enter by faith. The OBJECT of fear is seeming to come short of believing rest. This is referred to in verse 3, "For we who have believed do enter into rest." He does not here state on whom or concerning what the faith rests, but later he illustrates and expounds it. It refers to union and communion with God in Christ. We are called upon by Christ to come unto Him and He will give us rest. So this rest, being God's rest, is rest in Christ, as reconciled to God by the death of His Son. It is the reconciliation of those who have their sin forgiven, their iniquities covered, who have peace with God, and are thereby in union with Him. They are one with Christ; they believe in Him to the saving of their souls through being identified with Him in His death and resurrection. There are other elements of the rest of God's people, but those are the essential ones. It is the rest of FAITH, we emphasise again - faith which receives and rests upon Christ alone and brings us into communion with God. So faith is the point at issue. Let us
- 64. ask ourselves: Have I that living faith which has brought me the peace of God which passeth understanding? Am I careful at all times to fear the very appearance of unbelief in unrest, lack of peace? Has the the blood of Jesus Christ cleansed me from all sin? Am I now living in the presence of God, living in Him, He in me? Have I the sense of being born again? If not, there is cause for a holy fear because unbelief kept Israel out of God's rest. Unbelief will keep us out of that rest of soul in forgiveness of sin and acceptance with God. It will expose us to His wrath and His curse, here and hereafter. Unbelief is what we ought to fear. See how the apostle laid the emphasis on that in chapter 3:18. "And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief." He goes on to infer the same in chapter 4:11, "Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." Belief will express itself in obedience. If I have this holy fear of God in my soul, I will be concerned to see that my faith is expressing itself obediently. I will have a delight in the law of God after the inward man. I will find, with the psalmist, that I love His law. "How love I thy law! it is my study all the day." We are not without law to Christ, and obedience to Christ will find expression in all outward acts required as well as the inward condition necessary. We will be found at all the acts of public and private worship, in daily obedience in our lawful callings, in all our relationships. There will be an inward desire for perfect conformity to His will. We will bewail the disobedience expressive of unbelief. Now, unbelief and disobedience are often synonymous in Scripture. What is translated in one place 'unbelief', is translated in another place, 'disobedience' - they are from the one root. If we disobey, we disbelieve; if we disbelieve, we disobey. There is not only the rest of faith, or believing rest, but there is Sabbatic rest, the rest of union and communion with God, in the contemplation of His glory. Remember, the apostle is speaking to the Jews who had believed. From the quotation from Psalm 95:11, "As I have sworn in my wrath, if they shall enter into my rest", the apostle infers in verse 3, "We who have believed, do enter into rest." The negative implies the positive. (As for example, when God said to Adam, 'In the day that thou eatest thereof, thou shalt surely die' - the implication was: 'If you do not eat of it, you shall surely live.') The apostle goes on in verse 4: Although the works were finished from the foundation of the world. 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. So God's rest is the rest of completed creation. He gloried in His own work. He rested in the perfection of creation. The institution of rest on the seventh day of the week was to commemorate God's handiwork in creation. Do not forget that man was the crown of God's creation. He saw in His creation His own likeness, and God rested in the perfection which He saw reflected in Adam and Eve, and in them, all His people. The Sabbath was instituted not only for God to rest in, but that man should rest also. Because of God's resting in the perfection of His creation, in the fulfilment of the glory which He purposed, man was to enter into that same rest, glorifying Him in the contemplation of that glory in creation and providence. We on the Sabbath Day recognise that we are the creatures of His hand; and the recipients of His goodness in the provision of all our needs. We trace all our gifts to the good hand of Him who giveth liberally. So the day brings us to rest in God as our Creator and our Provider, but more than that, it brings us to rest in our Redeemer. The first day of the week has added to the commemoration of creation and providence, that of redemption. Christ has redeemed us from all iniquity, and those who enter into God's rest of the Sabbath Day, enter into the rest of belonging to Him, glorifying Him, receiving of His fulness, entering into the possession of the redemption which God has provided for us. Let us therefore fear the slightest indication of Sabbath desecration, failure to enter into the possession of God's rest, creative, providential, redemptive. Do we have that rest? Is there any way that the Sabbath is not in its entirety a
- 65. delight? Let us look to Isaiah 58:13-14, to refresh our minds with the spirit of true believers who fear God. "If thou turn away thy foot from the Sabbath, from doing thy pleasure of my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord." That is the essence of this rest that we enter into with all God's people in all ages. We rest in Christ as our Creator, Provider, Redeemer. Christ is the one by whom all is perfected in His saints. We call the Sabbath a delight. It is a rest to us, a rest in God, a rest in Christ, by whom God created the worlds, by whom He redeems His people, by whom He upholds all things. It is by Christ that all that is done. We rest in Christ therefore with delight that He is made all that to us. This presages the eternal Sabbath. He says, "We who have believed, do enter into this rest." We haven't entered the fulness of it yet, but we have begun it. Here we have a foretaste of what this rest means. Through faith in Christ we are entered into rest with God, not at warfare with Him any longer. We have entered into the possession of the gracious design of our creation and redemption. He who created us has redeemed us, and we are His, and He is ours. That communion will abide unto eternity. There is a third aspect of this rest, which we should fear falling short of - it is a CONSECRATED rest. The apostle describes Israel in the wilderness as having failed to enter in through disobedience, but Israel even in Canaan failed to enter into that rest which belongs to all believers. Some amongst them undoubtedly did, but many did not. Again He limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today, if ye will hear His voice, harden not your hearts. This is David speaking to Israel, already in the inheritance but not enjoying the blessing of the rest. For if Joshua has given them rest, then would he not afterward have spoken of another day. They were in possession of Canaan, but they were not in possession of God's rest. They might well have feared as the psalmist said, 'if they shall enter into my rest.' They were threatened with coming short. They were in Canaan but they were not in communion with their God there. Of that rest we read in Psalm 132:13, "For God of Sion hath made choice; there He desires to dwell. This is my rest, here still I'll stay, for I do like it well." - in the midst of His people. That was but symbolical of God's presence now with us in Immanuel. Are we resting in Christ, as Israel rested in Zion, in communion with their God? It was not the possession of the land - that was but a pledge of God's fulfilment of a higher and richer inheritance; He being their God, they a people separated to Him. Instead of that, they adopted the idolatrous worship of those about them and that prevented them entering into the rest of God's Zion. Holy fear in us will show itself in giving all diligence to enter into that consecrated separation to Christ, apart from the world. We belong to Christ Himself as He has separated us. "Come out from the world and be ye separate. Touch not the unclean thing, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." That is the rest of consecration as well as the rest of faith, the rest of communion in the Sabbath, and the rest of an abiding and continual union, for he says, "There remaineth a rest for the people of God." The essence of a Sabbath rest is restored to the believer in Christ. That believing rest by faith he continues to enjoy. Now, go back to chapter 3:6. ...Christ as a Son over His own house whose house are we if we hold fast the confidence and rejoicing of the hope firm unto the end." Perseverance to the end is essential if we are to claim at all times that we are the children of God, that we have Him as our God, that we are His children. The fear of God urges us to see that there is a continuous experience of unbroken peace. The believer is never cast out, though, like Peter, he may fall. Peace may be a broken experience, but he will not be content to have it so. He will seek at all times to live with the sense of the peace of God which passes all understanding. He will
- 66. avoid grieving the Spirit of God by whom he is sealed to the day of redemption. He will seek to have the sense of the presence of Christ which garrisons his heart by faith. So brethren, let us exercise this godly fear which includes a holy jealousy over the presence of Christ with us. May God ever give us that experience in our Christian life, and always enable us to say, "I know whom I have believed, and I am persuaded that He is able to keep that which I have committed unto Him against that day." 16. Ray C. Stedman The Time for Response Is Today (Hebrews 4:3-7) In verses 3-10, we learn the full meaning of the word rest. First, it is a rest which believers of the first century (and today) can actually experience (v. 3). The writer uses the present, but not the future, tense, we. . . enter that rest. Jesus had declared, "Come to me, all you who are weary and burdened, and I will give you rest" (Mt 11:28). That is the same promise of rest which the writer, in verse 1, has declared still stands. If believed, it requires a response, for though the promise is still valid, so is the threat that follows: Just as God has said, "So l declared on oath in my anger, 'They shall never enter my rest. '" Now is the time to enter it (today--- v. 7), and now is the time to lose it, if one test God's patience too long. Second, this true rest has been available since creation (vv. 3-4), and some who may not have entered Canaan could have entered God's rest still. God calls this rest my rest. This means not only does he give it, but he himself also enjoys it! He experienced rest when he ceased the work of creation, as recounted in Genesis 2:2-3. As we have seen, this does not imply subsequent idleness, for God continues to maintain his creation, as 1:3 attests. He is endlessly active in the work of redemption too, as Jesus declared in John 5:17. It does mean he ceased creating; he has rested from that work since time began. What that means for God's people will be made clear in verse 10. The third factor the writer stresses is that entering this rest must not be delayed. Again, he quotes Psalm 95:7, Today, if you hear his voice, do not harden your hearts. Delay hardens the heart, especially when we are fully aware that we have heard the voice of God in the inner soul. Every shrug of the shoulder that pus off acting on God's urging for change, every toss of the head that says, "I know I should, but I don't care," every attempt at outward conformity without inner commitment produces a hardening of the heart that makes repentance harder and harder to do. The witness of the Spirit must not be ignored, for the opportunity to believe does not last forever. Playing games with the living God is not only impertinent, but also dangerous. There is a line, by us unseen, That crosses every path. The hidden boundary between God's patience and His wrath. Today is a word of hope. All is not lost while today lasts. Though there has been some hardening, it can yet be reversed if prompt repentance is made. The situation is serious, though, for Today is never more than twenty-four hours long and that's all anyone is given at a time! The Rest Obtained Is New-Creation Rest (4:8-11) Though Jesus is not compared here with Joshua in terms of relative greatness, it is apparent from verses 8-10 that the work of Joshua in leading Israel into the rest symbolized by the Promised Land was far inferior to the work of Jesus. He provides eternal rest to all who believe in him. The fact that God repeats his promise of rest through David in Psalm 95, centuries after
- 67. Israel had entered Canaan, is used to indicate that Sabbath-rest is the substance and Canaan-rest but a shadow. There was an experience of rest for Israel in Canaan (from armed invasion, natural disasters, failure of crops) when they were faithful to God. But even at best that rest was outward and essentially physical, and could not satisfy the promise of rest to the human race which was intended from the beginning. The author specifically states, There remains, then, a Sabbath-rest for the people of God. In verse 10, we learn at last the nature of that rest. It means to cease from one's own work, and so, by implication, to trust in the working of God instead. In Ephesians 2:8-9 Paul asserts, "For it is by grace you have been saved, through faith---and this not from yourselves, it is the gift of God---not by works, [we are to rest from our own works!] so that no one can boast." The use of the term sabbatismos ("Sabbath-rest") suggests that the weekly sabbath given to Israel is only a shadow of the true rest of God. Paul also declares in Colossians 2:16-17 where he lumps religious festivals, New Moon celebrations and sabbath days together as "a shadow of the things that were to come, the reality, however, is found in Christ." Thus rest has three meanings: (1) the Promised Land; (2) the weekly sabbath; and (3) that which these two prefigure, that cessation from labor which God enjoys and which he invites believes to share. This third rest not only describes the introduction of believers into eternal life, but also depicts the process by which we will continue to work and live, namely, dependence on God to be at work through us. "It is God who works in you to will and to act according to his good purpose" (Phil 2:13). This is in many ways the lost secret of Christianity. Along with seeking to do things for God, we are also encouraged to expect God to be at work through us. It is the key to the apostle's labors: "I can do everything through him who gives me strength" (Phil 4:13). Also, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2:20). Note, "I no longer live"---that is, I do not look for any achievement by my own efforts. Rather "Christ lives in me" and the life I live and the things that I do are "by faith"---that is, done in dependence on the Son of God working in and through me. This makes clear that truly keeping the sabbath is not observing a special day (that is but the shadow of the real sabbath), but sabbath-keeping is achieved when the heart rests on the great promise of God to be working through a believer in the normal affairs of living. We cannot depend on our efforts to please God, though we do make decisions and exert efforts. We cease from our own works and look to his working within us to achieve the results that please him. As Jesus put it to the apostles, "Apart from me you can do nothing" (Jn 15:5). They must learn to work but always with the thought that he is working with them, adding his power to their effort. That is keeping the sabbath as it was meant to be kept! Learning to function from a position of rest is the way to avoid burnout in ministry or any other labor. We are to become "co-laborers withGod," to use Paul's wonderful phrase. This does not mean that we cannot learn many helpful lessons on rest by studying the regulations for keeping the sabbath day found in the Old Testament. Nor that we no longer need time for quiet meditation and cessation from physical labor. Our bodies are yet unredeemed and need rest and restoration at frequent intervals. But we are no longer bound by heavy limitations to keep a precise day of the week. Paradoxically, we read in verse 11 the exhortation to make every effort to enter that [sabbath] rest. Of course, effort is needed to resist self-dependence. If we think that we have what it takes in ourselves to do all that needs to be done, we shall find ourselves rest-less and ultimately ineffective. Yet decision is still required of us and exertion is needed; but results can only be expected from the realization that God is also working and he will accomplish the needed ends. This is also the clear teaching of Psalm 127:1, "Unless the LORD builds the house, its builders
- 68. labor in vain. Unless the LORD watches over the city, the watchmen stand guard in vain." Human effort is still needed, but human effort is never enough. Failure to expect God to act caused the disobedience of Israel in the wilderness, and a similar failure destroys thousands today. It is called overachieving now, but it is the cause for most of the breakdown of Christians under the pressure of stress or responsibility. Pastors and teachers particularly have often been taught that they are personally responsible to meet the emotional needs and to solve the relational problems of all in their congregations. Many sincerely attempt this but soon find themselves overwhelmed with unending demands and a growing sense of their own failure. Relief can come only by learning to operate out of rest and by sharing responsibility with others in the congregation whom God has also equipped with gifts of ministry. God's Word Will Reveal the Problem (4:12-13) The subtlety of the temptation to self-dependence is highlighted by verses 12-13. The opening For strongly ties them to verse 11 since they explain what the Israelites who fell in the wilderness failed to heed. David asks, in Psalm 19:12, "Who can discern his errors?" The answer he gives in the psalm and that of the writer of Hebrews is the same. Only the Word of God, which is living and active and sharper than any double-edged sword, is capable of exposing the thoughts and attitudes of a single human heart! We do not know ourselves. We do not even know how to distinguish, by feelings or rationale, between that which comes from our souls (psyches) and from our spirits (pneumas). Even our bodily functions (symbolized here by joints and marrow) are beyond our full knowledge. Only the all-seeing eye of God knows us thoroughly and totally (Ps 139:1-18), and before him we will stand and ultimately give account. The images the author employs in this marvelous passage are effective ones. Like a sharp sword which can lay open the human body with one slashing blow, so the sword of the Scripture can open our inner life and expose it to ourselves and others. Once the ugly thoughts and hidden rebellions are out in the open, we stand like criminals before a judge, ineffectually trying to explain what we have done. Yet such honest revelation is what we need to humble our stubborn pride and render us willing to look to God for forgiveness and his gracious supply. Plainly, Scripture is the only reliable guide we have to function properly as a human in a broken world. Philosophy and psychology give partial insights, based on human experience, but they fall far short of what the Word of God can do. It is not intended to replace human knowledge or effort, but is designed to supplement and correct them. Surely the most hurtful thing pastors and leaders of churches can do to their people is to deprive them of firsthand knowledge of the Bible. The exposition of both Old and New Testaments from the pulpit, in classrooms and small group meetings is the first responsibility of church leaders. They are "stewards of the mysteries of God" and must be found faithful to the task of distribution. This uniqueness of Scripture is the reason that all true human discovery in any dimension must fit within the limits of divine disclosure. Human knowledge can never outstrip divine revelation. (from IVP Commentary on Hebrews by Ray C. Stedman) 17. LET US FEAR - Heb. 4:1 We need the right attitude toward God. This "fear" is a fear in the context of love. It is a holy respect for God. "The fear of the Lord is the beginning of wisdom." There is not much fear of the Lord today. Lack of fear is a step toward
- 69. backsliding. II. LET US LABOR - Heb. 4:11 We need to be active for God. "Labor" means to be actively diligent and urgent. Faith shows itself in works. Let us show our faith. If your faith hasn’t changed your life, it certainly hasn’t saved your soul. Doing nothing for your soul is a step toward backsliding. III. LET US HOLD FAST - Heb. 4:14 (also see Heb. 10:23) We need a stedfastness for God. Don’t waver in your love, trust and commitment to God. "Profession" in this verse means "confession". Hold fast your confession. Going back on your confession, your profession, is a step toward backsliding. IV. LET US COME BOLDLY - Heb. 4:16 We need to keep a relationship of prayer with God. Jesus said to watch and pray lest ye enter into temptation. Prayer moves the hands of God. We need to pray and pray believing. How much do you pray? To slack up on your prayer life is to take a step toward backsliding. V. LET US GO ON TO MATURITY - Heb. 6:1 We need to grow a spiritually. Grow in grace and in the knowledge of our Lord and Savior Jesus Christ. Plants need things to help them grow. Animals need things to help them grow. We need things to help us grow spiritually. We need the Word of God, the Spirit of God, prayer, fellowship with other believers, the church and even testings and trials. If we do not go on, we will begin to go back. To not go on is to take a step toward backsliding.
- 70. VI. LET US DRAW NEAR - Heb. 10:22 What this is saying is that we need to stay close to the foot of the cross. Stay near the place of safety. "Draw near" means to "continue drawing near". Continue what you started when you first came to Jesus. You came near to the foot of the cross. To not draw near is to take a step toward backsliding. VII. LET US CONSIDER - Heb. 10:24 We need to show concern and consideration for others. We can We need to show good works to others. We need to show love to others. Not sharing our faith is a step toward backsliding. VIII. LET US LAY ASIDE THE WEIGHTS AND SINS - Heb. 12:1 We need to realize that many things that hinder us in our Christian lives could not be labeled as a sin. There are things not morally wrong that sap our spiritual strength. It may be a sport that is to engrossing. It may be a worldly friendship that hurts us. There are weights that are not sins. We need to lay aside weights and the sin which so easily besets us. Most people will give up alot to live for God but the besetting sin is that sin that keeps tripping a person. The besetting sin is the closest, dearest, most gripping sin. To allow sin and weights is to take a step closer toward backsliding. IX. LET US RUN WITH PATIENCE THE RACE - Heb. 12:1 There is a race to be run and won. The course is well defined - "set before us" The race is a long distance run - we need "patience"
- 71. There is a starting line - Jesus. When we got saved. He is the author or beginning of our faith. There is a finish line - Jesus. When we meet him in heaven. To get out of the race is to take a step toward backsliding. X. LET US OFFER - Heb. 13:15 We need to give God praise for all that he has done for us. Do we live so as to bring praise to God? If we live a life that does not give praise to God or bring praise to God is to take a step toward backsliding. Body I. The Meaning of Rest A. Basic Definition: Greek term - katapausis: we get the word pause, litterally means to stop working or to cease action, rest is the ceasing of action it is also described in other ways, freedom from worry, to lean on for support B. Spiritual meaning: No more self effort - we don’t have to search anymore, spiritual needs have been met, we have been centered in Christ, we have peace with God through Christ, He gives us strength to live life, II. The Availability of Rest Verse 1: “Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it.” A. The key problem: God had openly offered rest for Israel but they rejected it, they would not enter into the rest of God, the writer is stating that all believers need this rest but far too many don’t enter into God’s rest, when we don’t accept God’s promises they will not bear fruit in our lives, B. The solution: God has not removed the promise of rest, it is still available for us and our lives, all we have to do to enter His rest is accept it III. The Elements of Rest Verse 4:2-3: “For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith. Now we who have believed have entered that rest, just as God has said, ‘So I declared on oath in my anger, They shall never enter my rest.’ And yet His work has been finished since the creation of the world.”
- 72. A. Personal faith: Rest in God starts with faith, those who do not believe in God will never enter his rest, it is just not possible, those who don’t trust him will never have the fullness of rest, they will never be able to let go and let God do his work, we will never be able to get the fullness of relationship if we hold back on our resting in Him, Verse 4:4-6: “For somewhere he has spoken about the seventh day in these words: ‘And on the seventh day God rested from all his work.’ And again in the passage above he says, ‘They shall never enter my rest.’ It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience.” B. Divine decree: God sets the example for us, he took one day from that week of creation to rest, God rested not because he was tired but because he was finished with his work, God commands us to enter his rest, God wants the best for us, this includes resting in him, Verse 7: “Therefore, God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: “Today, if you hear his voice, do not harden your hearts.” C. Immediate action:God expects us to follow Him, when he calls we are to answer - too many times we fail to listen or are to hardened to hear, far too many fail to follow and walk down their own path, they do not walk where God is directing, when God calls we must act and obey, it must be an immediate action, the longer we wait to follow the harder it becomes to do so What it takes to follow a. A willing spirit b. An open mind c. A courageous heart IV. The Nature of Rest Verses 8-10: “For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work, just as God did from His.” A. Spiritual: We have been given new life in Christ, we no longer need to live in search of spiritual things, those who are without Christ or the freedom of Christ are in bondage to religion and religious searching, they search from philosophy to philosophy, religion to religion, regulation to regulation, what separates Christianity from all religions is the aspect of relationship, religion is based on rules but Christianity is based on having a relationship with God, far too often Christians get wrapped up in keeping regulations over having a relationship with God, you can not fully enter the rest that God has if you base your faith in rulekeeping B. Designed for Israel: Sabbath was for Israel to follow, God designed it as a way to instruct and lead the people, they focused on God by ceasing all work for one day, following God’s example in creation, it was not just a ceasing of work but it was time set apart for God, we do not observe
- 73. the sabbath, Christian worship is based on Christ’s day of resurrection, however we still need the day set apart for worship, focus on Jesus C. Future Nature: God has a plan for every life and that plan will come to completion in death, we have a special rest in God awaiting us, eternal rest that brings us into full restoration and relationship with Him, God also has a larger plan for Israel and wants them to enter into His rest, he will bring this to completion V. The Urgency of Rest Verse: 11-13: “Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience. For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.” A. Rest is highly needed: We are to follow God, we must enter into His rest and focus on Him, this is not just a one time thing but rather a daily part of our lives, resting in God shows our faith and trust in Him, B. We need the full rest of God: God has a specific purpose and plan for our lives, he wants us to follow and obey Him, resting in God means trusting him and walking with him, we can hide nothing from God, he sees our hearts and knows our thoughts, we may be able to foll others and even ourselves but we can not fool God, he knows everything there is to know about us and He will judge us for it Conclusion How can we have rest with God? 1. Rest is available: God still gives rest to those who want it, he wants us to find that which is a benefit to our souls, all we have to do to have God’s rest is accept it 2. Rest is crucial: We all need to enter God’s rest but often fail to do so, we try so hard to be our own person, we see that God wants us to be in deep relationship with Him, we need to lean on him for strength and support 3. Three keys to resting in God: a. Personal faith: We must believe in God before we will receive His rest, b. Immediate action: We must follow when God calls c. Courage to do as God wants us to do
- 74. 18. PINK, “Any of you should seem to come short of it." Passing over the word "seem" for a moment, let us inquire into the meaning of "to come short of it." Here again the language of Hebrews 11:13 should help us. As pointed out above, that verse indicates three distinct stages in the faith of the patriarchs. First, they saw God’s promises "afar off." They seemed too good to be true, far beyond their apprehension. Second, they were "persuaded of them" or, as the Revised Version renders it, "greeted them," which signifies a much closer acquaintance of them. Third, and "embraced them"; they did not "come short," but took them to their hearts. It is thus the awakened and anxious sinner has to do with the Gospel promise. Wondrous, unique, passing knowledge as it does, that promise is "left" him, and the Person that promise points to is to be "greeted" and "embraced." "That which was from the beginning (1), which we have heard (2), which we have seen with our eyes (3), which we have looked upon (4), and our hands have handled of the Word of Life" (1 John 1:1). At this stage perhaps, the reader is ready to object against what has been advanced above, "But how can the ‘promise’ here refer to that presented in the Gospel before poor sinners, seeing that the apostle was addressing believers? Is not the ‘promise’ plainly enough defined in the ‘of entering into His rest’?" Without attempting now to enter into a fuller discussion of God’s "rest," it should be clear from the context that the primary reference is to the eternal sharing of His rest in heaven. This is the believer’s hope which is laid up for you in heaven, "whereof ye heard before in the Word of the truth of the Gospel" (Col. 1:5). At first this "hope" appears "afar off," but as faith grows it is "greeted" and "embraced." But only so as faith is in exercise. If we cease hearing and heeding the Voice which speaks to us from heaven, and our hearts become hardened through the deceitfulness of sin, the brightness of our hope is dimmed, we "come short" of it; and if such a course be continued in, hope will give way to despair. The whole point of the apostle’s exhortation here is a pressing upon Christians the imperative need of persevering in the faith. Israel left Egypt full of hope, as their song at the Red Sea plainly witnessed, see Exodus 15:13-18. But, alas, their hopes quickly faded. The trials and testings of the wilderness were too much for them. They walked by sight, instead of by faith; and murmuring took the place of praising, and hardness of heart instead of listening to the Lord’s voice. So too the Hebrews were still in the wilderness: their profession of faith in Christ, their trust in the Lord, was being tested. Some of their fellows had already departed from the living God, as the language of Hebrews 10:25 dearly implies. Would, then these whom the apostle had addressed as "holy brethren" fail, finally, to enter into God’s rest? So it is with Christians now. Heaven is set before them as their goal: toward it they are to daily press forward, running with perseverance the race that is set before them. But the incentive of our hope only has power over the heart so long as faith is in exercise. What is meant by "seeming to come short" of the Gospel promise of heaven? First, is not this word inserted here for the purpose of modifying the sharpness of the admonition? It was to show that the apostle did not positively conclude that any of these "holy brethren" were apostates, but only that they might appear to be in danger of it, as the "lest" warned. Second, was it not to stir up their godly fear the more against such coldness and dullness as might hazard the prize set before them? Third, and primarily, was it not for the purpose of showing Christians the extent to which they should be watchful? It is not sufficient to be assured that we shall never utterly fall away; we must not "seem" to do so, we must give no occasion to other Christians to think we have departed from the living God. The reference is to our walk. We are bidden to "abstain from all appearance of evil" (1 Thess. 5:22). Note how this same word "seem" signifies "appeared" in Galatians 2:9. The very appearance of backsliding is to be sedulously avoided. 18. SL JOHNSON, "GOD'S REST AND MAN'S REST (HEB. 4:1-13) Dr. S.L. Johnson Tape 7A You remember that our author has just introduced the example of unbelief in the history of
- 75. Israel in the Old Testament as a warning to his readers that they might not be guilty of unbelief unto apostasy. SCRIPTURES - HEBREWS 4:1-13 Heb. 4:1-13 (Read in Pop-up window) 1 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. 2. For unto us was the gospel[1] preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3. 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. 4. 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. 5. And in this place again, If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7. Again, He limiteth a certain day, saying in David, To say, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts. 8. For if Jesus[2] had given them rest, then would He not afterward have spoken of another day. 9. There remaineth therefore a rest for the people of God. 10. For he that is entered into his rest, he also has ceased from his own works, as God did from his. 11. Let us labour therefore to enter into that rest, lest any fall after the same example of unbelief. 12. For the word of God is quick (that is living) and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit and of the joints and marrow, and is discerner of the thoughts and intents of the heart.13. Neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do. EXPOSITION The subject for to day as we come to the fourth chapter of Hebrews is "The rest of God and man". Men long for rest and peace on the earth, but there are two fatal flaws in their longing for utopia. First, they want it NOW-they desire the leopard and the kid to lie down together today and they want the lion to eat straw like the ox here and now. Secondly, they expect it FROM MAN. They think that from their own activities, they shall be able to bring in peace and rest to the world. In fact the spirit of man is often the spirit of Nebechudnezar. He sits in his palace and looks about and says, "Is not this great Babylon which I have built by the might of my power and the honor of my majesty". In other words, men are unwilling to endure our world's fallen estate. In other words, man has a fallen perspective. He has forgotten the past. He has neglected to relate himself to the fact that man has sinned and that this civilization in which we live to day is "A Fallen Civilization". Furthermore, he fails to get help for the future because he has not turned to the word of God. Therefore, as he looks out upon the "human situation", he is troubled and perplexed like the man who wrote Psalm 73. Asaph in Psalm 73 looked at the unrighteous and saw that they were being blessed. It was a great problem to him. He had been taught that it was "good to be righteous" and "bad to be unrighteous". But as he looked out over the human situation, he saw that it was the unrighteous and wicked who were being blessed. They were enjoying the fatness of all things but the righteous were those that were being persecuted. And finally he confesses that it is more that he could possibly understand until he went into the sanctuary of God and he saw their latter end. In other words, by looking at things from the "Divine Viewpoint", he was enabled to understand what was really happening on the earth. Joseph Whity once said that a man's biography should not have been written from his "birth" but from his "death". What he meant was that only when a man's life is finished are we able to understand the kind of life he lived. Now in a sense, if we are to understand human history, we must begin with the "End of Human History". But we cannot do that as human beings. We can only do that if we are given some revelation from above and the Bible is that revelation. It is from the Bible that we obtain, not a bird's viewpoint of history, but "the Viewpoint of God", and consequently we are able to understand the situation in which we find ourselves today. Now the authors of the New Testament understood history because they looked at it from the standpoint of the "Latter End". Because they had gone into the sanctuary of God, they had light and the light they wanted to share with others. The writer of Hebrews was no exception. He had that kind of light. He knew what Jesus Christ had done, and he knew that Jesus Christ was coming
- 76. again. And he knew how history would finally unfold and the climax to be reached. Ultimately there would be a "New Jerusalem", a "Heavenly Jerusalem". He knew that the "People of God" were on their way to the "City of God" and that they could never hope to find real rest in this human situation. Notice that the encouragement given is related to the "past", and to the "future". Because God has spoken "in Jesus Christ", we have light that has to do with our salvation. Because He has also spoken with regard to the future, we have "hope". Now in the meantime, we are to live with patience. We have need of patience, after having received the promise, we might see it also fulfilled. THE MISUNDERSTOOD SUBJECT-REST Now in the fourth chapter, we come to the subject of "rest". It has been misunderstood because "Keswick teachers" have tried to make this rest a "present rest". Others have gone to Hebrews chapter four and tried to make it a "past rest"-the rest of salvation. But some have seen neither "the past rest," nor "present rest", but a "future rest"-that is a rest that comes when believers are in the presence of God in the Kingdom of God upon the earth. The author writes in Heb 2:5: For unto the angels hath he not put in subjection the world to come, whereof we speak. Again in Heb. 13:14 For here have we no continuing city, but we seek one to come. This is the ultimate "rest". Now of course, it is possible that you have had a lot of light, but have not yet entered into a relationship with Jesus Christ so that this "rest" shall ultimately be yours. And so he is concerned that his readers be sure that they have really laid hold of Jesus Christ, then the rest will be theirs. But if they merely have had light, but have not laid hold of that light, then that "rest" is something that they will miss as the Hebrews of the Old Testament missed the land of Canaan because of their unbelief. In chapter 3, there is introduced the comparison between Moses and Christ saying that Christ was greater than Moses. Then he begins to discuss the difference between those who had received the revelation of Moses from those who received the revelation of Christ. He wants to encourage his readers not to make the mistake that the Israelites did by unbelief. We have a "greater revelation" and therefore "greater responsibility" and also "greater penalty" when we neglect this greater revelation. This is what he meant when he asked, "How shall we escape if we neglect so great salvation?" For you see, if God spoke in the Old Testament and every transgression and disobedience received a just recompense of reward, how much more when we have the greater revelation of the Son of God? Hebrews is a great book for the a fortiori argument-if certain things were done in the Old Testament times, now greater things have been done by Jesus Christ, therefore greater responsibilities and greater penalties are involved. BEWARE OF THE MAJORITY REPORT Our writer was a "great lover of the Old Testament and of the Psalms" and he saw that Israel's tests are recorded in Psalm 95. Israel has been brought out of Egypt by the power of God. God had already performed two great "water miracles" so what did the people do when they discovered no water at Rephidim? They got down on their knees and said, "We thank Thee that Thou did bring us out of Egypt and turned bitter water into sweet at Rephadim, and now we thank Thee that we shall have water in Thy time in the name of the Messiah, Amen." No, that is not the way Israel acted! They looked for a scapegoat and one of them is Moses, the leader. Or perhaps it would be best to go back to Egypt, where we began. This Christian life (from faith to faith) is not for me. Now that history is repeated over and over down through the centuries, we have been the recipients of tremendous blessings through the salvation which has come to us in the cross of Jesus Christ. We have had our needs met to this day. I have been a Christian for 25 years and my needs have been met to this day. I know that I am on my way to heaven by the work that Jesus Christ did. I know that I have everlasting life, and my needs have been met for 25 years. Now if I were to face a "no water situation", my first response might be to blame it on God. Because you see it is human nature to see a situation of "no water", and to blame it on God first. It is not natural for men to trust God. Every one of us has had such a situation. Perhaps it is "no money". Perhaps it is "no wife" or "no husband", or "no hope" in taking care for my children. All of these are our "no water" situations. Of course the Old Testament and the New Testament were written to encourage us when we come to difficulties to turn to God to look at the past and to see
- 77. the present in the light of those great events of the past and to rest in God for the supply of our needs. It is not necessary for us "to scheme", "to work" to be busy trying to discover a way to beat the situation. Leave it in the hands of God. Now God was very exasperated at Israel's unbelief. That is evident at the climax of their unbelief at Kadesh Barnea. He had told them that it was a land flowing with milk and honey. And so when they came to the boarders, what do they do? They wonder if it is really so, and they went in to investigate it. In other words, they left God out, and God permitted them to do it. The majority came back with the same report as the minority. Canaan is a land of milk and honey. However, the majority said; there are giants in the land and we cannot take it. The minority said, "Let's go in for we are well able to overcome." One group looked at the difficulties and couldn't see God. The other looked at God and didn't see the difficulties. Before long they were ready to stone one group-do you remember which one? The majority report? No, those who brought the minority report who said that they were able to overcome! In fact, they were ready to stone them to death. But God intervened and said, "I am provoked, I am exasperated, I loath you in this situation". That is what that word really means-to loathe. He said, I sentence you to sin unto death. And for 40 years they wandered around in that desert and were never able to enter the land of Canaan because of "unbelief"! Now God is very exasperated at the Christian's unbelief. That is a lesson that we must learn constantly. One thing that he cannot stand is for us to say, "I won't believe, for that is an insult directed to His person". If in fact, it says "You are not a truthful God. You are a liar "That is why there is no greater sin than to say "I do not believe God". Of course our salvation is based on faith, but our life is too. We have come to think of unbelief as a trifling sin. Of course, to presume upon God and believe something which He has not spoken, that is a great sin too. But not to believe something that He has spoken, that is the thing that exasperates God. God spoke to Ahaz concerning His plan for Israel. And Ahaz said that he did not want to ask God to do anything to help because that might be tempting the Lord. God was exasperated with Ahaz and in the midst of it gave the great promise of the Messiah, but Ahaz lost the blessing that God had for him. In the midst of that statement in Isaiah 7, there is a phrase in poetic form that rings down through Old Testament times. It says "if you will not believe, surely you will not be established." (Isa. 7:9). 2 Chronicles 20:20 states it in the positive, If we believe we shall be established! See unbelief is the thing that exasperates God. Just look at all of those graves scattered over the desert for forty years. They are a testimony that God hates unbelief. Scoff at "unbelief", if you will, but be sure to look at those corpses! THREE KINDS OF REST Now our author is going to admonish his readers against the same type of failure that Israel experienced in the wilderness. Here he talks about rest. There are three kinds of "rest" and it is necessary to understand these three before you will understand Hebrews chapters three and four. THE PAST REST (Justification) There is the "past rest" salvation which comes when we receive Christ as our Savior and put our trust in Him and we have everlasting life. When we "rest" in what God did through Christ, we have salvation. We stop trusting in the good works, our culture, our education, being nice citizens of the community; we stop trusting in the ordinances, baptism and the Lord's supper, in religion, or in anything except what Jesus Christ did and we are given everlasting life. And it is not until then that we understand what it means to be saved "by grace"-God's Riches At Christ's Expense[3] When a person comes to understand this, his whole character changes. Instead of being proud and self-righteous and a "know it all" about spiritual things, he becomes a humble, obedient, grateful, faithful leader in Jesus Christ. He sees that he has nothing to commend himself to God and that Jesus Christ has done everything. Then he is faithful to Christ, and he is born again-the time when he stops trusting in himself and rests in God. That is one type of "rest". THE PRESENT REST (Sanctification) Then there is the "present rest" of sanctification. Now that I am converted because of what Christ did, it is my responsibility to work myself to death-so we are told by many. Now we have to learn that Christian work is not done by human effort, it is done by grace in the power of Christ. Of course when Jesus Christ works through us, we work-but it is
- 78. He who works! The things that are done are by His power manifest through us. Once we have learned to rest in the cross for salvation, we have to learn over again to rest in the “One who is at the right hand of the Father" in our behalf. This is the present rest of sanctification produced by God the Holy Spirit through the indwelling Jesus Christ. We often hear of "the faith-rest life". That is what I am talking about. However it is not found in Hebrews chapters three and four. These chapters speak of "God's rest" into which we enter, and secondly this rest is future, not present. THE FUTURE REST What is our author talking about when he speaks of the rest of God into which we may enter? Into which we should strive diligently to enter? He is talking about his constant theme throughout this epistle, "Not unto angels did he subject the inhabited world to come"…"We have here no continuing city, but we seek one that is to come." So He is looking toward the future. The "rest of God" is the rest in the kingdom of God which we as believers in Jesus Christ have right and title to the moment we believe in Him, and which we shall enter into in the future. That is why he writes, let us labor therefore to enter into that rest. Let us give diligence lest any man fall after the same example of unbelief. Well then what is the warning given in Hebrews chapter four? It is not a warning against back-sliding. He is warning them against apostasy! He is warning them even though he is quite sure that the great majority of them are genuine Christians, but the entire group are back-slidden. And when Christians back-slide, one of two things is true. They are out of fellowship with God and living in disobedience, or; They have made a "profession", but down in their hearts, they have never really believed in Jesus Christ. He warns them that it is possible for a man to have a great deal of light, but if he turns from that light the Holy Spirit has given, it is possible that he shall never have that light again. It is impossible to renew some people unto repentance. It is possible for a man to commit a sin that is unto everlasting judgment. As he says in chapter 10, We are not of those who fall back unto perdition. It is however possible to fall back unto perdition if one was not really saved in the first place. But why then does he use the children of Israel as an example? Were they not a believing company? Yes, they were like the readers of this epistle, a company of believers, but they had a mixed multitude in their midst. Just as those who had been bitten by a serpent, if they would look upon the serpent lifted up, should live. So in John 3, Jesus teaches that those who look to Him, lifted up on a cross, shall have eternal life. Paul, in Romans 4 speaking of justification turns to Psalm 32 to the word which David spoke after his repentance and forgiveness before the LORD, Blessed is he whose transgression is forgiven, whose sin is covered. So the experience of David, a believer, is used as an illustration of salvation truth. Why? Because it is unbelief that prevents us from being saved, and it is unbelief that keeps us from sanctification also. We live by faith that justifies and faith that sanctifies. So our author turns back to the experience of the children of Israel at Rephidim, and at Kadesh Barnea to impress upon them that it is unbelief that prevents a man from entering into the blessings of God. Now I want to warm you who have a lot of light. You have been told that God has spoken in these last days and final days in His Son and you have made a profession of faith, but if you do not personally respond from you heart, it is possible for you to have had this light and then apostatize to perdition. The warnings of Hebrews are to be understood together. They are consistently interpreted only if we understand that the alternative to faith is not "back-sliding". Down through 1900 years many have studied Hebrews and most of them have given the correct interpretation of these warnings assuming that the sin was apostasy. But today many popular Bible teachers are leading the people of God astray. You see the alternative to believing is not back-sliding, not fruitlessness, the alternative is perdition. Will you take your Bible and read Heb. 10:38-39. The warning of the fourth chapter gives us the clue by which we may interpret all the warnings. Here are the verses which settle this matter: Heb. 10:38-39 38. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him.39. But we are not of them who draw back unto perdition; but of the them that believe to the saving of the soul. Draw back unto what? Loss of fellowship? Fruitlessness? No, unto perdition! In other words, the drawing back is to perdition and the
- 79. loss of eternal life. Therefore the sin that the author is worried about is the sin of apostasy, not the sin of back-sliding. SUMMARY The teaching of chapter four is this. There is a kingdom of God which is to come. In it God shall rest from all His activity. He has been engaged, working to bring the Kingdom of God into existence. Heb. 12:28-29 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29. For our God is a consuming fire. God has been working to produce a kingdom which cannot be shaken. Note in Genesis 2, when God had finished His six days of working, He rested on the seventh day. Why did He rest? Because the Sabbath is the "type" of the program of God when His work is finished. He has done His work and He rests. Why is Israel given instructions to go into the land? Because it is by means of Israel's history that we are taught the history of salvation. They were examples for us. They were called out of Egypt toward a promised land because this illustrates that God has a rest for men. But Joshua was not able to bring them into that rest. Therefore, the rest in Canaan was only a "typical rest". Now Psalm 96:10 predicts this final rest with these words: "Say among the heathen that the LORD reigneth; the world also shall be established that it shall not be moved; he shall judge the people righteously." Heb. 4:7-8 Again, he limiteth a certain day saying in David, To-day, after so long a time, as it is said, To-day if you will hear his voice, harden not your hearts. 8 For if Joshua had given them rest, then would he not afterward have spoken of another day. Now who is responsible for bringing this rest? It is Jesus Christ who will bring it! Just as He also laid the foundation of the inhabitable world to come when He died on the cross at Calvary, He has accomplished the work that means that the rest of God will be a reality. Now God is calling men into salvation through faith in Jesus Christ. And this means that they shall ultimately enter into God's rest. Heb 4:3 says that "we which have believed do enter into rest." Heb 4:9 adds; "There remaineth therefore a rest to the people of God." This verse uses the Greek "Sabbatismos" and is found only here in the Bible. Do you know what the Jews said about the Sabbath? They have more understanding than many believers today. They spoke of the Sabbath as pre-figuring the world to come. A day which shall be all Sabbaths that closes the great "week of world History" in a Millennial rest! When we read, "there remaineth therefore a rest to the people of God" he means that this rest is still available, and men may enter it by faith in Jesus Christ. It is very sad that many of our present day Bible teachers have misled us to think that the writer of the epistle to the Hebrews was not acquainted with the present day convention. He is talking about the Kingdom of God as "The rest of God" which God will accomplish and that Jesus Christ has come and done the work which was typically announced in the experience of Israel. It all pointed to that great day when the Kingdom of God would come on the earth. Verses 10 is likely a reference to Jesus Christ, "For He that is entered into His rest, He also has ceased from His own works, as God did from His." As he said in the second chapter, as we look about, we do not see men, but we see Jesus, crowned with glory and honor (Heb. 2:9), and we have the guarantee of the program of God. He has entered into that rest and all who are united to Him by faith shall enter into that rest. It is all very simple. That is why he says in verse 11, Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. For Israel it was the land of Canaan. For us it is the rest of God in the kingdom of God. Now the reason that we should labor to enter into that rest is because the "Word of God is quick and powerful and sharper than any two-edged sword piercing even unto the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb. 4:12). It is the word of God with whom we have to do. It is quick and powerful. We cannot laugh at the word of God. You can be sure that if God has spoken something, it will come to pass. Therefore it is a very solemn thing that God has spoken. The Bible is no dead letter. It is a living word from God. And the time is coming when every one will have to reckon with it. In verse 13 he gives another warning in these words: Neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do. You may fool men today,
- 80. being very nice and pleasant, and appear to be a very spiritual Christian, but there is no reality down in your heart. You may get way with this hypocrisy for a time, but the time is coming when you will have to stand before the Word of God. There is no hypocrisy there. All things are naked and opened (used of an animal ready for sacrifice whose neck was turned back). It was also used of a criminal on his way to be executed when someone would take a sharp knife and place it under his chin, so he could not hang his head, and avert his eyes from the people. God will make us face the facts, and there will be no hanging of the head! Some day as Christians we shall stand before the judgment seat of Jesus Christ and God shall see us as we really are. If we have not believed in Jesus Christ, we shall stand before the Great White Throne Judgment and God shall see us as we really are. The time is coming when we shall be seen by the Word of God. A bullet can divide a body. A sword can divide a body. But what can deal with a man's soul! You cannot touch his soul. But the Bible touches even to the dividing asunder of soul and spirit, and if the word is speaking to you now, you may thrust it away, but the time is coming when you shall face that Word of God. Our author is a great writer. He winds up verse 13: Heb. 4:13. Neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do. He makes a play on words by using the Greek word logos which means both a "word" and an "accounting." The very word which He has spoken will ultimately judge us some day. But God's glorious rest, which man may still participate in, is still available. The longing for peace and rest still cries out in human hearts today. But it is future and is given by God. It is coming in the Kingdom of God. "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire" (Heb. 12;28-29). Did you notice that all through this book, the author uses the words To-day, To-day, To-day if you will hear His voice. There is an imperative running all through this fourth chapter. If I am speaking to someone reading this who has received great light but has not yet come to Christ, I want to warn you to take heed, lest there be in any of you an evil heart in apostatizing from the living God. Lay hold of the salvation that is yours through Christ and enter into that rest by faith in Him. [1] Gospel simply means "good news" and to ancient Israel it had to do with the land to which God was bringing them. To us today, the "good news" is the message of Jesus Christ and what He has done at Calvary. [2] But remember the man who led the people into the land was Joshua. Why then does our translation read "Jesus"? The simple reason is that "Jesus" is the Greek name for " Joshua" - Jehovah is salvation. [3] In English this is an acronym, that is the first letter of each word of this phrase spells the word grace 19. BILL BRITTON, "The words of the song writer express so beautifully that condition which will exist in the earth when men have entered into God’s rest, when Jesus Christ is truly Lord and when the Adam nature has been put to the Cross. “He will heal your broken-hearted, He will cause your blind to see; He will make your lame to walk again, He will set your captives free. Every prison will be opened, Every yoke He’ll take away; And the Lord shall reign in Zion, For it is God’s Sabbath Day.
- 81. Rivers shall flow in the wilderness, Floods from heaven descend; All the earth shall be filled with His holiness, Forever, world without end. Every valley shall be exalted, Every mountain made low. The crooked shall be straight again, Ere the Spirit of the Lord shall flow. Like rivers in the high place, Like floods on the burning sand; Upon the poor and needy, God’s blessing shall descend.” This chapter in Hebrews makes it plain that the Sabbath day is not just a Mosaic law concerning one day in the week, nor is it the natural land of Canaan that the Jews look forward to entering, nor is it just the thousand year Day of the Lord or Kingdom Age which we are about to enter. The Sabbath of God is a relationship to God, a place in God where He is absolute Lord and where the fulness of God is manifested in His people. God will not stop working until He brings this about. In the creation of this world, God worked for six days bringing into being this creation, and He did not stop working until He had His creation as He desired it, including the creation of His man who should rule this world. But that Adamic creation is only a small picture of the greater glory that He is bringing about in these past 6,000 years or six days of man’s history. These six days of labor by the Lord will end with the creation or bringing forth of a new creation man who will rule and reign with Jesus Christ for 1,000 years. What happens after that Kingdom Age is finished and that thousand years is over, is another part of the mysteries of God’s eternal glory and purposes which we shall deal with later. But in this chapter of Hebrews, there is a divine exhortation for God’s people to awaken to the absolute necessity of laying down their own lives and their own labors and the strength of the natural man and letting God be Lord of His creation. This is the doorway into God’s Sabbath. 20. DREW WORTHEN, "And so we come to our text. HEB 4:1 "Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it." On the surface it sounds like there is a danger of someone believing on the Lord Jesus Christ and yet ultimately falling short of His grace and not entering the "rest" of God. I just read from the NIV which falls a little short of the original Greek text. The more literal reading would be "Therefore, let us fear lest perhaps a promise being left to enter into His rest, any of you might seem to come short." (ALT) In the NIV it sounds like a true believer could actually be found to come short of salvation, whereas the original Greek alludes to one seeming to have come short. The difference is that we
- 82. as believers should not even seem to come short, or give the impression that we come short through our behavior. Arthur W. Pink sums it up this way. "The opening words of this chapter bid us seriously to take to heart the solemn warning given at the close of chapter three. God's judgment upon the wicked should make us more watchful that we do not follow their steps. The "us" shows that (the writer) was preaching to himself as well as to the Hebrews." Now some might have a problem with the idea of believers fearing as the beginning of the chapter clearly speaks of. In fact we're told on several occasions not to fear. ISA 41:10 "So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand." JOH 14:27 "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid." 2TI 1:7 "For God did not give us a spirit of timidity (or fear), but a spirit of power, of love and of self-discipline." But the fear our writer speaks of here is a fear of God as one whom we should honor and revere as the awesome loving God He is. Time and again the Scriptures speak to this issue. In Proverbs we're told that the fear of the Lord is the beginning of wisdom. PRO 14:27 "The fear of the LORD is a fountain of life, turning a man from the snares of death." Jesus Himself speaks of this in MAT 10:28 "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell." Here He refers to fearing God. The apostle John recorded these words in REV 19:5 "Then a voice came from the throne, saying: "Praise our God, all you his servants, you who fear him, both small and great!" Once again, A.W. Pink. "Concerning God Himself, we are to fear Him with such a reverent awe of His holy majesty as will make us careful to please Him in all things, and fearful of offending Him. This is accompanied by a fearsome distrust of ourselves." In other words, our love for Christ should be so paramount that the thought of grieving our loving and holy God, because of sin, should make us ashamed of pursuing such a path. It's a check in our lives to not go off on our own way. That's what Pink meant by having a fearsome distrust of ourselves. However, there is something else we should realize about fearing God which is not healthy. Continuing Pink's thought: "The fear of God which is evil in a Christian is that servile bondage which produces a distrustful attitude, kills affection for Him, regards Him as a hateful tyrant. This is the fear of demons..." which James speaks of in JAM 2:19 "You believe that there is one God. Good! Even the demons believe that - and shudder." This same unhealthy attitude of fear toward God is brought out in the parable of the talents. MAT 25:24 "Then the man who had received the one talent came. 'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. 25 So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.' 26 "His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
- 83. 28 "'Take the talent from him and give it to the one who has the ten talents. This kind of fear assumes that God is an ogre and is without love and compassion and that to trust Him is to be put in danger of being hurt. This kind of fear as we see in Matthew cripples our ability to love and serve our God as He desires to use us. The fear of the Lord is the beginning of wisdom. And this kind of healthy fear, which reveres our Lord and wants to please Him and trust Him for all things, is what our writer in Hebrews wants us to consider so that we won't displease our God and even seem to come short of entering into God's rest. We don't even want to give the appearance that we are children of the enemy instead of being children of the living God. On Thursday evenings we're going through the book of Nehemiah in the O.T. On one occasion Nehemiah rebuked the Israelites in Jerusalem because of their ungodly behavior. He said in NEH 5:9 So I continued, "What you are doing is not right. Shouldn't you walk in the fear of our God to avoid the reproach of our Gentile enemies? What Nehemiah was saying is that if we behave like the Gentiles how does that show that we belong to God. Cannot the Gentiles look at us and ask why they should turn from their evil ways when God's people can claim a relationship with God and yet walk as the rest of the world? We as believers in Christ are not only to love and obey our Lord in things we do or don't do, we are to be above reproach to the degree that nothing of our behavior could even be questioned by the world as being ungodly. This is why Paul wrote to Timothy and instructed him to choose men for leadership whose lives were exemplary so as to be the example for the flock that they may follow such example.1TI 3:2 "Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,...." But so as not to only single out leaders Paul also addresses others in the Body of Christ who are not in leadership. 1TI 5:14 "So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander."("No occasion for reproach" - NAS) All of us are to be above reproach as we faithfully represent our Lord in this world to His honor and glory as we depend on His grace and strength to accomplish His will. The writer of Hebrews is simply encouraging the Hebrew believers to consider how they represent Christ before the world and to turn from any ungodliness which would bring shame to our Lords name. Now before we move on to verse two let me just point out that here in verse one a theme is being introduced which will continue on for most of chapter four. That theme is God's rest. HEB 4:1 "Therefore, since the promise of entering his rest still stands, let us be careful that none of you (seem to) have fallen short of it." This rest is entered into only through faith in Christ as we receive the gospel or good news of the promise of God's deliverance. What's interesting about this is that our writer points out that this gospel or good news was not only preached to you and me but also to those in the wilderness in the days of Moses. 21. “Be careful.” Just, “be careful.” It sounds like what you tell your ten-year-old when he sets out down the street on his bicycle. “Be careful” does not capture the meaning of the Greek text. The admonition is much stronger than that. The Greek literally says, “Let us fear, therefore, lest,
- 84. while a promise remains of entering His rest, anyone of you may seem to have fallen short.” “Let us fear!” We are to be afraid of this possibility. We are to take this very seriously. Verse 1 says that the promise of entering God’s rest still stands, and we need to fear lest we lose that opportunity as the Israelites did. It is the faithful who inherit God’s rest. What is the rest being spoken of here in verse 1? In our passage as a whole, there are three kinds of rest mentioned. There is a past rest, a present ongoing rest, and there is a future rest. The past rest is the rest that became ours when we entered into salvation. The present, ongoing rest is the rest we enjoy when we are walking in obedience, living in close fellowship with our Lord, and it culminates in the rest we will enjoy in the coming Kingdom of Christ. The final, future rest is the eternal rest in heaven as we live before the face of God. The rest we enjoy as a result of salvation, and the rest we will enjoy in heaven are both gifts of God. If you are a believer, you have already been given the gift of salvation rest. You don’t earn that rest; you just receive it. When you come to saving faith in Christ, you no longer depend on your works to get you into heaven. You realize that salvation is not based on works; it’s based on faith in Christ. Jesus has already finished everything you need for salvation-He has died on the cross to pay the penalty for your sins. You have eternal life. You have the rest of salvation. You have a place in heaven with Christ. You need not fear the enemies of death and decay. Salvation brings rest to your soul-a rest that God gives, and that you cannot lose. There is a future rest we will enjoy in heaven. That heavenly rest is a promise of God, and it will be enjoyed by every believer. We all have the sure promise of eternal life in heaven with God. Both our salvation rest and our heavenly rest are God’s gifts. They do not depend on our works, but on Christ’s work, and so they cannot be lost. But the second rest, the ongoing rest of the present and its culmination in the future kingdom-that is a rest that does depend on us. It depends on our labors and our faithfulness. And this is the rest that we are to fear lest we lose. This is the rest that we are to labor to enter. It is the faithful who will enjoy this rest. With this as background, let us look again at our passage. Look at verse 1 again: “Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it.” The rest that we might be in danger of falling short-the rest that we may possibly not attain, would be the rest that depends on us. It would be the rest of the present-the rest we enjoy when we are living in obedience to God, and also the rest we will enjoy in the coming Kingdom, when Christ returns to reign on earth. What is the rest that we may experience today? There is a peace and a confidence we enjoy as we live in light of the sovereignty of God. There is a deep-seated sense of security that is ours because we know that Christ has won the victory, and we have a good future in heaven with Him. Even in the midst of adversity, we experience peace as we live by faith, depending on the promises of God. Jesus said, “These things I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” Rest implies a place of security and peace with our enemies. We have a place of security knowing that we are a part of the family of God. Our enemies-death, decay, sin, judgment, guilt-have all been defeated by Jesus at the cross. As we live in the light of that truth, we enjoy rest in the present. As we cultivate our relationship with God, we experience rest. As we live in fellowship with our Lord, our souls experience rest. St. Augustine said that God has made us for Himself, and our hearts will be restless until they find their rest in Him.
- 85. But even knowing these things, believers can forfeit the rest. I spoke last week of my Christian brother who neglected his relationship with God, and drifted away from his Christian commitment. He and his wife indulged in sin, and their lives were in turmoil as a result. Their sin robbed their lives of rest. Their sin destroyed their peace and contentment. Their sin brought misery and chaos into their lives. If we truly live our lives by faith, then we will live our lives in obedience to God. If we really believe God, then we will obey God, as best we can. And if we obey God, we avoid the turmoil and the chaos and the damaging consequences of sin. 2 For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith. 1. BARNES, "For unto us was the gospel preached as well as unto them - This translation by no means conveys the sense of the original. According to this it would seem that the “gospel,” as we understand it, or the whole plan of salvation, was communicated to “them,” as well as to “us.” But this is by no means the idea. The discussion has reference only to “the promise of rest,” and the assertion of the apostle is that this “good news” of a promise of rest is made to us as really as it was made to “them.” “Rest” was promised to them in the land of Canaan - an emblem of the eternal rest of the people of God. That was unquestioned, and Paul took it for granted. His object now is, to show that a promise of “rest” is as really made to us as it was to them, and that there is the same danger of failing to secure it as there was then. It was important for him to show that there was such a promise made to the people of God in his time, and as he was discoursing of those who were Hebrews, he of course made his appeal to the Old Testament. The literal translation would be, “For we are evangelized - ᅚσµεν εᆒηγγελισµένοι esmen euengelismenoi - as well as they.” The word “evangelize” means to communicate good news, or glad tidings; and the idea here is, that the good news, or glad tidings of “rest” is announced to us as really as it was to them. This the apostle proves in the following verses. But the word preached - Margin, “Of hearing.” The word “preach” we also use now in a technical sense as denoting a formal proclamation of the gospel by the ministers of religion. But this is not the idea here. It means, simply, the word which “they heard;” and refers particularly to the promise of “rest” which was made to them. That message was communicated to them by Moses. Did not profit them - They derived no advantage from it. They rejected and despised it, and were, therefore, excluded from the promised land. It exerted no influence over their hearts and
- 86. lives, and they lived and died as though no such promise had been made. Thus, many persons live and die now. The offer of salvation is made to them. They are invited to come and be saved. They are assured that God is willing to save them, and that the Redeemer stands with open arms to welcome them to heaven. They are trained up under the gospel; are led early in life to the sanctuary; are in the habit of attending on the preaching of the gospel all their days, but still what they hear exerts no saving influence on their hearts. At the close of life all that could be truly said of them is, that they have not been “profited;” it has been no real advantage to them in regard to their final destiny that they have enjoyed so many privileges. Not being mixed with faith in them that heard it - Margin, “Or, because they were not united by faith to.” There are some various readings on this text, and one of these has given occasion to the version in the margin. Many mss. instead of the common reading - συγκεκερασµέ νος sugkekerasmenos - by which the word “mixed” would be united to ᆇ λόγος ho logos - “the word,” have another reading - sugkekrame&noujsungkekramenous - according to which the word “mixed” would refer to “them,” and would mean that they who heard the Word and rejected it were not “mixed,” or united with those who believed it. The former reading makes the best sense, and is the best sustained; and the idea is, that the message which was preached was not received into the heart by faith. They were destitute of faith, and the message did not profit them. The word “mixed” is supposed by many of the best critics to refer to the process by which “food” is made nutritive, by being properly “mixed” with the saliva and the gastric juice, and thus converted into chyme, and chyle, and then changed into blood. If suitably “mixed” in this manner, it contributes to the life and health of the physical frame; if not, it is the means of disease and death. So it is supposed the apostle meant to say of the message which God sends to man. If properly received; if mixed or united with faith, it becomes the means of spiritual support and life. If not, it furnishes no aliment to the soul, and will be of no advantage. As food when properly digested incorporates itself with the body, and gives it support, so those critics suppose it to be of the Word of God, that it incorporates itself with the internal and spiritual man, and gives it support and life. It may be doubted, however, whether the apostle had any such allusion as this, and whether it is not rather a refinement of the critics than of Paul. The word used here properly denotes a mixing or mingling together, like water and wine, 2 Macc. 15:39; a uniting together in proper proportions and order, as of the body, 1Co_12:24; and it may refer here merely to a proper “union” of faith with the word, in order that it might be profitable. The idea is, that merely to “hear” the message of life with the outward ear will be of no advantage. It must be “believed,” or it will be of no benefit. The message is sent to mankind at large. God declares his readiness to save all. But this message is of no advantage to multitudes - for such reasons as these. (1) Many do not attend to it at all. They do not even “listen” respectfully to it. Multitudes go not near the place where the gospel is proclaimed; and many, when there, and when they “seem” to attend, have their minds and hearts on other things. (2) Many do not “believe” it. They have doubts about the whole subject of religion, or about the particular doctrines of the gospel - and while they do not believe it, how can they be benefitted by it? How can a man be profited by the records of “history” if he does not believe them? How can one be benefited by the truths of “science” if he does not believe them? And if a man was assured that by going to a certain place he might close a bargain that would be a great advantage to him, of what use would this information be to him if he did not believe a word of it? So of the knowledge of salvation; the facts of the history recorded in the Bible; the offer of eternal life. (3) Men do not allow the message of life to influence their conduct, and of course it is of no advantage to them. Of what use can it be if they steadily resist all the influence which it would have, and ought to have, on their lives? They live as though it were ascertained that there is no
- 87. truth in the Bible; no reason for being influenced by the offered hope of eternal life, or alarmed by the threatened danger of eternal death. Resolved to pursue a course of life that is at variance with the commands of God, they cannot be profited by the message of salvation. Having no faith which influences and controls the heart, they are not in the least benefited by the offer of heaven. When they die, their condition is in no wise made better by the fact that they were trained up in a pious family; that they were instructed in the Sunday School; that they had the Bible in their dwellings, and that they sat regularly under a preached gospel. For any “advantage” to be derived from all this in the future world, they might as well have never heard the message of life. Nay it would have been better for them. The only effect of these privileges is to harden them in guilt, and to sink them deeper in hell; see the notes, 2Co_2:16. 2. CLARKE, "For unto us was the Gospel preached - Και γαρ εσµεν ευηγγελισµενοι· For we also have received good tidings as well as they. They had a gracious promise of entering into an earthly rest; we have a gracious promise of entering into a heavenly rest. God gave them every requisite advantage; he has done the same to us. Moses and the elders spoke the word of God plainly and forcibly to them: Christ and his apostles have done the same to us. They might have persevered; so may we: they disbelieved, disobeyed, and fell: and so may we. But the word preached did not profit them - Αλλ ουκ ωφελησεν ᆇ λογος της ακοης ε κεινους· But the word of hearing did not profit them. The word and promise to which the apostle most probably refers is that in Deu_1:20, Deu_1:21 : Ye are come unto to the mountain of the Amorites, which the Lord our God doth give unto to us. Behold, the Lord thy God hath set the land before thee; go up and possess it, as the Lord God of thy fathers hath said unto thee: fear not. Many exhortations they had to the following effect: Arise, that we may go up against them; for we have seen the land, and, behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land; for God hath given it into your hands; a place where there is no want of any thing that is in the earth; Jdg_18:9, Jdg_18:10. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a captain, and let us return into Egypt; Num_14:2, Num_14:4. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to his word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility. Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word συγκεκραµενος, mixed; which in the common text refers to ᆇ λογος, the word mixed; but, in ABCD and several others, it is συγκεκραµενους, referring to, and agreeing with, εκεινους, and may be thus translated: The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb. There are other variations, but of less importance; but the common text seems best. The word συγκεκραµενος, mixed, is peculiarly expressive; it is a metaphor taken from the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice, in consequence of which it is concocted, digested, reduced into chyle, which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body, all the solids and fluids being thus generated; so that on this process, properly performed, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because
- 88. not thus mixed. Faith in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening, when he comes to hear it, will be deterred by it from repeating the sin against which it is levelled; nor can he derive comfort from a promise who does not believe it as a pledge of God’s veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effectual to our salvation. This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. “Health,” says he, it is a certain disposition ᆓγρων κα ι ξηρων και ψυχρων και θερµων δυναµεων, η ᆓπο τεχνης συγκραθεισων καλως, η ᆓπο φυσε ως ᅋρµοσθεισων τεχνικως, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skillful economy of nature.” 3. GILL, "For unto us was the Gospel preached,.... The Gospel is the good news and glad tidings of salvation by Christ; and this may be said to be preached, when men preach not themselves, nor read lectures of morality, nor mix law and Gospel together, nor make justification and salvation to be by works, nor set persons to make their peace with God, or get an interest in Christ; but when they preach Christ and salvation alone by him; and so it was preached to the Hebrews, and that more fully, and with more clearness, power, and success than formerly; and which is a privilege and blessing; and is sometimes blessed for the conviction of sinners, for regeneration, for the implanting of faith, and the comfort of believers. The words may be rendered, we were evangelized; as such may be said to be, who have a spirit of liberty, in opposition to a spirit of bondage; who live by faith on Christ alone; who derive their peace and comfort, not from their works, but from him; whose repentance and obedience are influenced by the love of God; and who desire to perform all duties aright, and depend on none: now though this was true of the apostle and others, yet is not the sense here, because of what follows, as well as unto them, or "even as they"; for though the Gospel was preached to the Israelites in the wilderness, in the ministry of Moses, and by types and sacrifices; yet they were not evangelized by it, or cast into a Gospel mould, or brought into a Gospel spirit: however, it was preached unto them; which shows the antiquity of it; the sameness of the method of salvation in all ages; the necessity of salvation by Christ, and the unity of Christ's church under different dispensations: but the word preached did not profit them; that is, the Gospel, which is here called the word of hearing, as it may be rendered; because it is and may be heard; and there is a necessity of hearing, in order to faith in Christ: the word signifies a rumour, or report: the Gospel is a report of Christ, his person and offices; of his great love to sinners, and of what he has done for them; but though it is a word of hearing, a report made, and the word preached, yet to some it is unprofitable; it has no good effect upon them; yea, it is the savour of death unto death to them, and the aggravation of condemnation; and the reason of the inefficacy and unprofitableness of the word to the Israelites was, its not being mixed with faith in them that heard it; the Gospel is as food, and faith is the hand that receives it, and takes it, and tastes of it, and eats it, and concocts and digests it; and when this is the case, it is profitable and nourishing; but when it is otherwise, it is not. The Alexandrian copy, the Complutensian edition, and five of Beza's ancient copies, and as many of Stephens's, with others, read, "they were not mixed" referring it not to the word, but to persons; and so read the Arabic and Ethiopic versions: and the sense is, that the generality of the
- 89. Israelites did not join themselves in faith, in believing in God, to Caleb and Joshua; who hearkened to the Lord, and received and obeyed his word; and so the word became useless to them: there ought to be an union or conjunction of the saints, and the bond of this union is love; and the thing in which they unite is faith, believing in Christ, and the doctrine of faith, which is but one; and though the word may be profitable to others who are not in the communion of the saints; yet forsaking the assembly of the saints, and not constantly attending with them, or not mixing with them continually in public worship, is one reason of the unprofitable hearing of the word when it is preached to them. 4. HENRY, "He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (Heb_4:2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had. III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, Heb_4:2. Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached. IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us 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. Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin. 5. JAMISON, "gospel preached ... unto them — in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the
- 90. heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan. the word preached — literally, “the word of hearing”: the word heard by them. not being mixed with faith in them that heard — So the Syriac and the Old Latin Versions, older than any of our manuscripts, and Lucifer, read, “As the world did not unite with the hearers in faith.” The word heard being the food which, as the bread of life, must pass into flesh and blood through man’s appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript authority supports a different reading, “unmingled as they were (Greek accusative case agreeing with ‘them’) in faith with its hearers,” that is, with its believing, obedient hearers, as Caleb and Joshua. So “hear” is used for “obey” in the context, Heb_4:7, “To-day, if ye will hear His voice.” The disobedient, instead of being blended in “the same body,” separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (Heb_10:25; Jud_1:19). 6. CALVIN, "For to us, etc. He reminds us that the doctrine by which God invites us to himself at this day is the same with that which he formerly delivered to the fathers; and why did he say this? That we may know that the calling of God will in no degree be more profitable to us than it was to them, except we make it sure by faith. This, then, he concedes, that the Gospel is indeed preached to us; [68] but lest we should vainly glory, he immediately adds that the unbelieving whom God had formerly favored with the participation of so great blessings, yet received from them no fruit, and that therefore we also shall be destitute of his blessing unless we receive it by faith. He repeats the word hear for this end, that we may know that hearing is useless except the word addressed to us be by faith received. But we must here observe the connection between the word and faith. It is such that faith is not to be separated from the word, and that the word separated from faith can confer no good; not indeed that the efficacy or power of the word depends on us; for were the whole world false, he who cannot lie would still never cease to be true, but the word never puts forth its power in us except when faith gives it an entrance. It is indeed the power of God unto salvation, but only to those who believe. (Romans 1:16.) There is in it revealed the righteousness of God, but it is from faith to faith. Thus it is that the word of God is always efficacious and saving to men, when viewed in itself or in its own nature; but no fruit will be found except by those who believe. As to a former statement, when I said that there is no faith where the word is wanting, and that those who make such a divorce wholly extinguish faith and reduce it to nothing, the subject is worthy of special notice. For it hence appears evident that faith cannot exist in any but in the children of God, to whom alone the promise of adoption is offered. For what sort of faith have devils, to whom no salvation is
- 91. promised? And what sort of faith have all the ungodly who are ignorant of the word? The hearing must ever precede faith, and that indeed that we may know that God speaks and not men. __________________________________________________________________ [67] Calvin renders the last verb "be disappointed," (frustratus,) though the verb means properly to be behind in time, to be too late; yet it is commonly used in the sense of falling short of a thing, of being destitute; of being without. See Romans 3:23; 1 Corinthians 1:7; chapter 12:15. To "come short" of our version fitly expresses its meaning here, as adopted by Doddridge and Stuart; or "to fall short," as rendered by Macknight. "Seem" is considered by some to be pleonastic. The verb dokeo is so no doubt sometimes, but not always; but here appears to have a special meaning, as the Apostle would have no one to present even the appearance of neglecting to secure the rest promised. -- Ed. 7. John MacArthur takes this approach writing that... From the human side, the first requirement for salvation is faith. Hearing the gospel is essential, but it is not enough. The ancient Israelites heard God’s good news of rest, but it did them no good since they did not accept it. They did not trust in the God who gave them the good news. It does no good to hear if we do not believe. That is the point here. Hearing the good news of the rest of God is of no benefit, no profit, to any person at any time unless the hearing is united by faith. It is tragic that hell is going to be populated with people who will say, "Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?" To which Jesus will reply, “I never knew you; depart (present imperative) from Me, you who practice (present tense = as the habit of your life; they may have made of "profession" of faith but their life has never exhibited a change of direction - emphasize "direction", not perfection, for no Christian achieves the latter in this life, but not person is a true Christian who has not exhibited the former!) lawlessness [cp 1Jn 3:4]” (Mt 7:22, 23-note; cf. Lk 13:26, 27). Their knowledge and their work was not united with faith. Jews prided themselves on the fact that they had God’s law (Ro 2:17, 18-note, Ro 2:23-note) and God’s ordinances (cp Ro 1:32-note) and God’s rituals (Ro 10:3, 4-note). They were especially proud to be descendants of Abraham. But Jesus warned that true children of Abraham believe and act as Abraham did (Jn 8:39). Paul reminded his fellow Jews that
- 92. “He is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God” (Ro 2:29-note). Spiritually, an unbelieving Jew is a contradiction in terms. (MacArthur, John: Hebrews. Moody Press or Logos) 8. The Holman New Testament Commentary... Wherever rest appears in He 3:1-4:11, it refers to an experience of salvation we enter by faith in Jesus Christ. The writer of Hebrews makes this interpretation clear when he insists on the necessity of faith in the gospel the readers had received (He 4:2). This faith demands a dependence on God's work instead of on our own works (He 4:10-note). Those who have begun the Christian walk by an experience of faith in Jesus Christ demonstrate the reality of their commitment when they continue to enjoy the rest God has promised. Those who cease to share in that rest show by their spiritual failure that their profession of faith was false. Some interpreters explain rest as a lifetime experience of unbroken fellowship with God. They feel that the issue discussed by the writer concerns a loss of fellowship rather than an experience of salvation. This interpretation, as the one in the previous paragraph, rests on valid points. It is difficult to accuse proponents of either viewpoint of being completely in error. Still, the present writer, as shown above, feels that the total evidence supports the interpretation of rest as related to salvation rather than to sanctification. (Lea, Thomas. Holman New Testament Commentary Hebrews & James. B& H Publishing. 1999) 9. Drew Worthen asks... You mean to say that the Jews in the wilderness had the gospel preached to them? You bet. In fact the word used here in our text is the word gospel as it applied to them. In the original Greek the word is euaggelizo and it's where we get our English word evangelize. The Jews in the desert were evangelized. They were the recipients of good news that God would deliver them and bring them into His rest. Later we'll look at what this rest entails, but it included aspiritual rest which can only be received by faith. (Hebrews 4:1-10 Cease From Your Rest & Enter His) (Bolding and italics added for emphasis) 10. Bruce Barton has an interesting analysis of Hebrews 4, first reminding us of Israel's OT experience... In this chapter, the word "rest" is used in three different ways: (1) the rest Israel had been promised in Canaan; (2) God's rest after creating the world (He 4:4); and (3) the rest experienced by Christians—both now and in the future. Deuteronomy 12:9, 10, 11 describes the "rest" that Israel had been promised in Canaan: the land itself, security and protection because they were God's people, rest from fighting
- 93. (peace) (and) God's presence through the tabernacle (and later the temple) While the next generation of Israelites did enter and possess the land, this was still only a shadow of the final "rest" that was to come. The Jewish people refused God's plan and rejected their Savior; thus, the promise of entering his rest still stands—God has made this rest available to Christians. Since God had barred the rebellious Israelites from the Promised Land, the promise stands (Ed: "a promise remains" He 4:1) for those who remain obedient to him (Ed: See related topic on the phrase Obedience of faith). The promise has not been fulfilled, but neither has it been revoked. For those who have come to trust in Jesus, He gives rest. They first find rest from trying to fulfill all the requirements of the law (Mt 11:28). Unshackled from this yoke (cp Ga 5:1, 4, 6, 2:3, 4, 5, Ac 15:1, 24, Ro 9:31, 32-note), they can experience salvation and God's "rest" today. This rest will be fully culminated in heaven. While Christians presently enjoy "rest" with God, at the same time, we look forward to that day when our final rest will be in face-to-face fellowship with the Father. Christians are promised the full extent of God's rest: heaven, security and protection because we are God's people, relief from earthly struggles and sin, God's perfect presence in our lives through the Spirit and eventually face-to-face, Christians must learn from the tragic mistake of the Israelites. The writer of Hebrews warned readers how serious it would be to turn away from Christ by saying let us be careful that none of you be found to have fallen short of it. This is not a mere encouragement, but a warning sign: Danger ahead! Just as God rejected the rebellious Israelites on the basis of their unbelief (He 3:19-note), so He will reject those who turn away from Christ, refuse to believe Him, or refuse to follow Him. ... The Jewish believers to whom this letter was written were in danger of turning away from their faith, just as their ancestors had turned away from the Promised Land. (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale or Logos or Wordsearch)(Bolding added for emphasis) 11. Ray Stedman explains that here in Hebrews 4:2... we are given the reason for the Israelites’ unbelief in the wilderness. Even though the gospel of God’s deliverance from an evil heart (Je 3:17, 7:24, 11:8,16:12) was proclaimed clearly through the sacrifices, the tabernacle ritual and the preaching of Moses (cp Gal 3:24, 3:8), it met with a lack of faith among those who perished. The writer will declare in He 11:6 (note) that “without faith it is impossible to please God.” Without a personal response to the promise of salvation, no one may be saved. Declared many times in Scripture, this fact invalidates completely the teaching of universalism that everyone is already saved by virtue of Christ’s death and that God will reveal that to them at the end, no matter how they lived. This teaching ignores the need for repentance.(Stedman, Ray: Hebrews IVP New Testament Commentary Series or Logos) (Bolding added) 12. Hughes adds that the literal meaning of this opening clause is...
- 94. "for we also have been evangelized just as they were," the perfect tense of the verb implying, as Spicq observes, the completeness of the evangelization that had taken place, and thus leaving no room for any excuse to the effect that the evangelization had been inadequate or deficient. There is a real equivalence between the promise of the Old Testament and the evangel (gospel) of the New Testament, for their essential content is the same: the former looks ahead to fulfilment in Christ, the latter proclaims the accomplishment in Christ of what was promised. Thus Paul, using a compound of the same verb, describes the giving of the covenant promise to Abraham as the preaching of the gospel beforehand to Abraham—his pre-evangelization (Gal 3:8). But in the case of the Israelites in the wilderness the message (evangel) which they heard did not benefit them, and the reason for this deplorable eventuality was that it did not meet with faith in the hearers. Here we find three things in close association: (1) the message, (2) hearing, and (3) faith. They are present in the same dynamic combination in Romans 10:14: how are they to believe [faith] in him of whom they have never heard? and how are they to hear [hearing] without a preacher [to proclaim the message]? It follows that the message by itself, as an isolated concept, is of no avail; to be good news it must be proclaimed so that there is a hearing of it; but, again, merely to hear it is in itself insufficient, for to hearing the response of faith must be added. The generation in the wilderness discovered to their cost that the same evangelical message which they heard and faithlessly rejected became the source of their condemnation. What possible excuse can there be for us if we follow their example? What difference can we plead (good news came to us just as to them) except that, if anything, we are all the more culpable, for they had the promise, whereas we have the fulfilment? To us he whom the evangelical message proclaims says: "He who rejects me and does not receive my sayings has a judge; the word that I have spoken will be his judge on the last day" (Jn 12:48) (Hughes, P. A. Commentary On The Epistle To The Hebrews) 13. John Piper asks the pertinent question... What was the good news preached to them? Well, among many other things it was God's word to Israel from Mount Sinai in Exodus 34:6, 7, "Then the LORD . . . proclaimed, 'The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin.'" It was good news of love and mercy and forgiveness of every kind of iniquity and transgression and sin. And it was the good news of God's promise that God would bring them into the land of milk and honey and be with them if they would trust him and not rebel (Numbers 14:8, 9). So this writer says that the Israelites had heard the gospel just like his readers had -- not the foundation of it in the death and resurrection of Christ, which his readers have heard -- but
- 95. still the promise that God is merciful and forgives sins and promises rest and joy for those who trust him. So there is a very similar situation between Israel and the readers of this letter, and the point is: this good news was not believed by Israel and so they did not enter God's rest, God's promised joy. Hebrews 4:2: "The word they heard [= the good news of forgiveness and promised joy] did not profit them, because it was not united by faith in those who heard." In other words, they didn't believe it. They doubted God. They distrusted him. They did not have faith in his promise to give them a better future than they had in Egypt and so they gave up on God and wanted the old life. And what was the result of that unbelief? Heb 4:2 says: the promise "did not profit them." It was of no value to them. It did not save them. As Heb 3:19 said, they did not enter God's rest. They fell in the wilderness. God swore in his wrath that they would never enter his rest -- a picture of missing heaven. So the point of Heb 4:2 is exactly the same as the point of He 3:19 -- its a reason for why we should fear unbelief. Heb 3:19: "They were not able to enter because of unbelief." Therefore (He 4:1) fear unbelief; because (He 4:2) when the good news to Israel was not united to faith, it profited them nothing and they perished in the wilderness. The main point is: fear this happening to you. 14. he Disciple's Study Bible rightly emphasizes that... The gospel proclamation requires a response. Neutrality is not a valid response. The hearer will either receive the message with repentance and faith or will reject it in unbelief. Proclamation confronts the mystery of human free will. God forces no one to be saved. The proclaimer of God's Word is not a coercer of people. Salvation comes when the individual chooses to receive God's offer through Jesus Christ (Jn 1:12; Rev 22:17-note). Salvation is rejected when the individual chooses not to receive God's offer (Ac 24:24, 23, 25; 1Co 1:18; 2Th 1:8). (Disciple's Study Bible) Perhaps you have never considered the gospel as an OT teaching but have thought it was restricted to the NT. While clearly the gospel is most fully expounded upon in the NT, Paul makes it very clear that good news was proclaimed in the Old Testament... And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU (quoting from God's promise to Abram in Ge 12:3)." (Galatians 3:8) Comment: So how is this the gospel? Simply put, God's promise required the coming of the Messiah to redeem the world for fulfillment of the promise toall nations. Furthermore, this promise was made long before Israel became a nation, and thus took
- 96. on a more general or universal scope. Abraham thus believed this very early form of the gospel and was justified by faith many years before God gave him the sign of circumcision as a token of the covenant in Genesis 17:9, 10, 11, 12, 13, 14. Genesis 15:6 records that Abraham "believed in the LORD; and He reckoned it to him as righteousness." To summarize, God's Word of promise [none of which shall ever fail] as given to Abraham, indicated that all nations would or could be justified by faith. This was a unique revelation in a day when all the world's nations had already drifted away from monotheism and were relying on works to achieve whatever they may have understood as salvation. 3 Now we who have believed enter that rest, just as God has said, "So I declared on oath in my anger, 'They shall never enter my rest.' " And yet his work has been finished since the creation of the world. 1. BARNES, "For we which have believed do enter into rest - That is, it is a certain fact that believers “will” enter into rest. That promise is made to “believers;” and as we have evidence that “we” come under the denomination of believers, it will follow that we have the offer of rest as well as they. That this is so, the apostle proceeds to prove; that is, he proceeds to show from the Old Testament that there was a promise to “believers” that they would enter into rest. Since there was such a promise, and since there was danger that by unbelief that “rest” might be lost, he proceeds to show them the danger, and to warn them of it. As he said ... - see Heb_3:11. The meaning of this passage is this. “God made a promise of rest to those who believe. They to whom the offer was first made failed, and did not enter in. It must follow, therefore, that the offer extended to others, since God designed that some should enter in, or that it should not he provided in vain. To them it was a solemn declaration that unbelievers should not enter in, and this implied that believers would. “As we now,” says he, “sustain the character of “believers,” it follows that to us the promise of rest is now made and we may partake of it.” If they shall enter ... - That is, they shall “not” enter in; see Heb_3:11. The “rest” here spoken of as reserved for Christians must be different from that of the promised land. It is
- 97. something that pertains to Christians now, and it must, therefore, refer to the “rest” that remains in heaven. Although the works were finished ... - This is a difficult expression. What works are referred to? it may be asked. How does this bear on the subject under discussion? How can it be a proof that there remains a “rest” to those who believe now? This was the point to be demonstrated; and this passage was designed clearly to bear on that point. As it is in our translation, the passage seems to make no sense whatever. Tyndale renders it, “And that spake he verily long after that the works were made from the foundation of the world laid;” which makes much better sense than our translation. Doddridge explains it as meaning, “And this may lead us further to reflect on what is said elsewhere concerning his works as they were finished from the foundation of the world.” But it is difficult to see why they should reflect on his works just then, and how this would bear on the case in hand. Prof. Stuart supposes that the word “rest” must be understood here before “works,” and translates it, “Shall not enter into my rest, to wit, rest from the works which were performed when the world was founded.” Prof. Robinson (Lexicon) explains it as meaning, “The rest here spoken of, ‘my rest,’ could not have been God’s resting from his works Gen_2:2, for this rest, the Sabbath, had already existed from the creation of the world.” Dr. John P. Wilson (ms. notes) renders it, “For we who have believed, do enter into rest (or a cessation) indeed (καίτοι kaitoi) of the works done (among people) from the beginning of the world.” Amidst this variety of interpretation it is difficult to determine the true sense. But perhaps the main thought may be collected from the following remarks: (1) The Jews as the people of God had a rest promised them in the land of Canaan. Of that they failed by their unbelief. (2) The purpose of the apostle was to prove that there was a similar promise made to the people of God long subsequent to that, and to which “all” his people were invited. (3) That rest was not that of the promised land, it was such as “God had himself” when he had finished the work of creation. That was especially “his rest” - the rest of God, without toil, or weariness, and after his whole “work” was finished. (4) His people were invited to the same “rest” - the rest of God - to partake of his felicity; to enter into that bliss which “he” enjoyed when he had finished the work of creation. The happiness of the saints was to be “like” that. It was to be “in their case” also a rest from toil - to be enjoyed at the end of all that “they” had to do. To prove that Christians were to attain to “such” a rest, was the purpose which the apostle had in view - showing that it was a general doctrine pertaining to believers in every age, that there was a promise of rest for them. I would then regard the middle clause of this verse as a parenthesis, and render the whole, “For we who are believers shall enter into rest - (the rest) indeed which occurred when the works were finished at the foundation of the world - as he said (in one place) as I have sworn in my wrath they shall not enter into my rest.” That was the true rest - such rest or repose as “God” had when he finished the work of creation - such as he has now in heaven. This gives the highest possible idea of the dignity and desirableness of that “rest” to which we look forward - for it is to be such as God enjoys, and is to elevate us more and more to him. What more exalted idea can there be of happiness than to participate in the calmness, the peace, the repose, the freedom from raging passions, from wearisome toil, and from agitating cares, which God enjoys? Who, torn with conflicting passions here, wearied with toil, and distracted with care, ought not to feel it a privilege to look forward to that rest? Of this rest the Sabbath and the promised land were emblems. They to whom the promise was made did not enter in, but some “shall” enter in, and the promise therefore pertains to us.
- 98. 2. CLARKE, "For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest. But this is a rest differing from the seventh day’s rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day’s rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight. We who believe, Οᅷ πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχοµεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερ χωµεθα ουν, therefore let us enter; and thus it answers to φωβηθωµεν ουν, therefore let us fear, Heb_4:1; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before. From the foundation of the world - The foundation of the world, καταβολη κοσµου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place. 3. GILL, "For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labour for life, and salvation by works, and lies in an enjoyment of much inward peace of soul, notwithstanding the world's troubles and Satan's temptations; and such who believe the word or Gospel preached, and Christ in it, not with a general and historical high, or only in profession, but with the heart, and in truth, these enjoy this rest; they are kept in perfect peace, and have much spiritual ease and comfort: this character distinguishes them from the unbelieving Israelites of old, and from present hypocrites and formal professors: as he said, as I have sworn in wrath, if they shall enter into my rest; the words are in Psa_95:11, and are before cited in Heb_3:11; see Gill on Heb_3:11, they entered not in because of unbelief; none but believers enter into spiritual rest. The apostle applies this proof to his design, by removing all other rests, and particularly by showing that does not mean God's rest from the works of creation: although the works were finished from the foundation of the world; that is, though the works of creation, that God designed to make, were finished and perfected within the first six days of the world, and then God rested, or ceased to work in a creative way; yet this is not the rest designed in the passage of Scripture cited, nor is it that rest which believers enter into.
- 99. 4. HENRY, "The apostle confirms the happiness of all those who truly believe the gospel; and this he does, 1. By asserting so positively the truth of it, from the experience of himself and others: “We, who have believed, do enter into rest, Heb_4:3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven.” 5. JAMISON, "For — justifying his assertion of the need of “faith,” Heb_4:2. we which have believed — we who at Christ’s coming shall be found to have believed. do enter — that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, “Let us enter.” into rest — Greek, “into the rest” which is promised in the ninety-fifth Psalm. as he said — God’s saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised “rest” has not yet been entered into. At Heb_4:11 he again, as in Heb_3:12-19 already, takes up faith as the indispensable qualification for entering it. although, etc. — Although God had finished His works of creation and entered on His rest from creation long before Moses’ time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David’s days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which “remaineth for the people of God” in heaven, Heb_4:3-9, when they shall rest from their works, as God did from His, Heb_4:10. The argument is to show that by “My rest,” God means a future rest, not for Himself, but for us. finished — Greek, “brought into existence,” “made.” 6. CALVIN, "He now begins to embellish the passage which he had quoted from David. He has hitherto taken it, as they say, according to the letter, that is, in its literal sense; but he now amplifies and decorates it; and thus he rather alludes to than explains the words of David. This sort of decoration Paul employed in Romans 10:6, in referring to these words of Moses, "Say not, who shall ascend into heaven!" etc. Nor is it indeed anything unsuitable, in accommodating Scripture to a subject in hand, to illustrate by figurative terms what is more simply delivered. However, the sum of the whole is this, that what God threatens in the Psalm as to the loss of his rest, applies also to us, inasmuch as he invites us also at this day to a rest. The chief difficulty of this passage arises from this, that it is perverted by many. The Apostle had no other thing in view by declaring that there is a rest for us, than to rouse us to desire it, and also to make us to fear, lest we should be shut out of it through unbelief He however teaches us at the same time, that the rest into which an
- 100. entrance is now open to us, is far more valuable than that in the land of Canaan. But let us now come to particulars. 3. For we which have believed do enter into rest, or, for we enter into the rest after we have believed, etc. It is an argument from what is contrary. Unbelief alone shuts us out; then faith alone opens an entrance. We must indeed bear in mind what he has already stated, that God being angry with the unbelieving, had sworn that they should not partake of that blessing. Then they enter in where unbelief does not hinder, provided only that God invites them. But by speaking in the first person he allures them with greater sweetness, separating them from aliens. Although the works, etc. To define what our rest is, he reminds us of what Moses relates, that God having finished the creation of the world, immediately rested from his works and he finally concludes, that the true rest of the faithful, which is to continue forever, will be when they shall rest as God did. [69] And doubtless as the highest happiness of man is to be united to his God, so ought to be his ultimate end to which he ought to refer all his thoughts and actions. This he proves, because God who is said to have rested, declared a long time after that he would not give his rest to the unbelieving; he would have so declared to no purpose, had he not intended that the faithful should rest after his own example. Hence he says, It remaineth that some must enter in: for if not to enter in is the punishment of unbelief, then an entrance, as it has been said, is open to believers. 7. MURRAY, “WE have seen that with Israel, after its deliverance from Egypt, there were two stages. The one, the life in the wilderness, with its wanderings and its wants, its unbelief and its murmurings, its pro vocation of God and its exclusion from the promised rest. The other, the land of promise, with rest instead of the desert wander ings, with abundance instead of want, and the victory over every enemy instead of defeat: symbols of the two stages in the Christian life. The one in which we only know the Lord as the Saviour from Egypt, in His work on the cross for atonement and pardon. The other, where He is known and welcomed as the glorified Priest-King in heaven, who, in the power of the endless life, sanctifies and saves completely, writes God s laws in the heart, and leads us to find our home in the holiest of God s pre sence. The aim of the writer in this whole section is to warn 1 It was.
- 101. 144 Ebe Iboliest of 2UI us not to rest content with the former, the preparatory stage, but to show all diligence to reach the second, and enter the promised rest of complete deliverance. Let us fear therefore, lest haply, a promise being left of entering into His rest, any of you should come short of it. Some think that the rest of Canaan is the type of heaven. This cannot be, because the great mark of the Canaan life was that the land had to be conquered and that God gave such glorious victory over enemies. The rest of Canaan was for victory and through victory. And so it is in the life of faith, when a soul learns to trust God for victory over sin, and yields itself entirely, as to its circumstances and duties, to live just where and how He wills, that it enters the rest. It lives in the promise, in the will, in the power of God. This is the rest into which it enters, not through death, but through faith, or rather, not through the death of the body, but the death to self in the death of Christ through faith. For indeed we have had good tidings preached unto us, even as also they : but the word of hearing did not profit them, because it was not united by faith with those that heard. The one reason why they did not enter Canaan was their unbelief. The land was waiting: the rest was provided ; God Himself would bring them in and give them rest. One thing was lacking ; they did not believe, and so did not yield themselves to God to do it for them what He had pro mised. Unbelief closes the heart against God, withdraws the life from God s power ; in the very nature of things unbelief renders the word of promise of none effect. A gospel of rest is preached to us as it was to them. We have in Scripture the most precious assurances of a rest for the soul to be found under the yoke of Jesus, of a peace of God which passeth all under standing, of a peace and a joy in the soul which nothing can Ibolfest of BU 145 take away. But when they are not believed they cannot be enjoyed : faith is in its very nature a resting in the promise and the promiser until He fulfil it in us. Only faith can enter into
- 102. rest. The fulness of faith enters into the full rest. For we which have believed do enter into rest. It is not, shall enter. No. To-day, even as the Holy Ghost saith, " To-day," now and here, we which have believed do enter into rest. It is with the rest of faith here as with what we heard of being partakers of Christ the blessing is enjoyed, if we hold fast the beginning of our confidence firm unto the end. The initial faith, that passes out of Egypt through the Red Sea, must be held fast firm, then it comes to the fulness of faith that passes through Jordan into the land. Let every student of this Epistle realise how intensely per sonal its tone is, and with what urgency it appeals to us for faith, as the one thing needful in our dealings with the word of God. Without this the word cannot profit us. We may seek by thought and study to enter into the meaning of the promise God has sworn that we never shall enter into its possession, or into His rest, but by faith. The one thing God asks in our intercourse with Him and His word is the habit of faith, that ever keeps the heart open towards God, and longs to enter in and abide in His rest. It is the soul that thirsts for God, for the living God, that will have the spiritual capacity for receiving the revelation of how Jesus, the High Priest, brings us into God s presence. What is to be taught us later on of our entering into the Holiest of All is nothing but the clearer unfolding of what is here called entering into rest. Let us in studying the Epistle above everything have faith. Would you enter into the rest ? Remember what has been taught us of the two stages. They are represented by Moses 10 146 Gbe Ibollest of BU and Joshua. Moses the leader, Joshua the perfecter or finisher of the faith of Israel. Moses brought the people out : Joshua brought them in. Accept Jesus as your Joshua. Let past failure and wandering and sin not cause either despair or con tentment with what you are. Trust Jesus who, through the sprinkling of the blood, brought you out of Egypt, to bring you
- 103. as definitely into the rest. Faith is always repose in what another will do for me. Faith ceases to seek help in itself or its efforts, to be troubled with its need or its weakness ; it rests in the sufficiency of the all-sufficient One who has undertaken all. Trust Jesus. Give up and forsake the wilderness. Follow Him fully : He is the rest. 7. Let no one imagine that this life in the rest of faith is something that is meant only for a favoured few. I cannot too earnestly press it upon every reader: God calls you yes you, to enter the rest. He calls you fo a life of entire consecration. If you rest content with the thought of having been converted, it may be at the peril of your soul : with Israel you may perish in the wilderness. "I have sworn in my wrath: they shall not enter into my rest." 2. If God be indeed the fountain of all goodness and blessedness, it follows that the nearer we are to Him, and the more we have of Him, the deeper and the fuller our joy will be. Has not the soul, who is not willing at all costs to yield to Christ when He offers to bring us into the rest of God, reason to fear that all its religion is simply the selfishness that seeks escape from punishment, and is content with as little of God here as may suffice to secure heaven hereafter. 8. preceptaustin, “he Disciple's Study Bible rightly emphasizes that... The gospel proclamation requires a response. Neutrality is not a valid response. The hearer will either receive the message with repentance and faith or will reject it in unbelief. Proclamation confronts the mystery of human free will. God forces no one to be saved. The proclaimer of God's Word is not a coercer of people. Salvation comes when the individual chooses to receive God's offer through Jesus Christ (Jn 1:12; Rev 22:17-note). Salvation is rejected when the individual chooses not to receive God's offer (Ac 24:24, 23, 25; 1Co 1:18; 2Th 1:8). (Disciple's Study Bible) Perhaps you have never considered the gospel as an OT teaching but have thought it was restricted to the NT. While clearly the gospel is most fully expounded upon in the NT, Paul makes it very clear that good news was proclaimed in the Old Testament... And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU (quoting from God's promise to Abram in Ge 12:3)." (Galatians 3:8) Comment: So how is this the gospel? Simply put, God's promise required the coming of the Messiah to redeem the world for fulfillment of the promise toall nations. Furthermore, this promise was made long before Israel became a nation, and thus took on a more general or universal scope. Abraham thus believed this very early form of the gospel and was justified by faith many years before God gave him the sign of circumcision as a token of the covenant in Genesis 17:9, 10, 11, 12, 13, 14. Genesis
- 104. 15:6 records that Abraham "believed in the LORD; and He reckoned it to him as righteousness." To summarize, God's Word of promise [none of which shall ever fail] as given to Abraham, indicated that all nations would or could be justified by faith. This was a unique revelation in a day when all the world's nations had already drifted away from monotheism and were relying on works to achieve whatever they may have understood as salvation. 9. Barclay has the following analysis of katapausis in Hebrews 3 noting that... In a complicated passage like this it is better to try to grasp the broad lines of the thought before we look at any of the details. The writer is really using the word rest (katapausis) in three different senses. (i) He is using it as we would use the peace of God. It is the greatest thing in the world to enter into the peace of God. (ii) He is using it, as he used it in He 3:12-note, to mean The Promised Land. To the children of Israel who had wandered so long in the desert the Promised Land was indeed the rest of God. (iii) He is using it of the rest of God after the sixth day of creation, when all God’s work was completed. This way of using a word in two or three different ways, of teasing at it until the last drop of meaning was extracted from it, was typical of cultured, academic thought in the days when the writer to the Hebrews wrote his letter. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos) Since the Israelites were already established in Canaan when David wrote the Psalm 95 (Ps 95:11), its warning about missing out on God's rest must refer to something beyond the possession of literal property. 10. C H Spurgeon wrote the following comments regarding Psalm 95:11... There can be no rest to an unbelieving heart. If manna and miracles could not satisfy Israel, neither would they have been content with the land which flowed with milk and honey. Canaan was to be the typical resting place of God, where His ark should abide, and the ordinances of religion should be established; the Lord had for forty years borne with the ill manners of the generation which came out of Egypt, and it was but right that He should resolve to have no more of them. Was it not enough that they had revolted all along that marvellous wilderness march? Should they be allowed to make new Massahs and Meribahs in the Promised Land itself? Jehovah would not have it so. He not only said but swore that into His rest they should not come, and that oath excluded every one of them; their carcasses fell in the wilderness. Solemn warning this to all who leave the way of faith for paths of petulant murmuring and mistrust. (Ed note: Spurgeon is not saying one can "lose salvation" but that their "faith" was not genuine saving faith in the first place.) The rebels of old could not enter in because of unbelief, "let us therefore fear, lest, a promise being left us of entering into his rest, any of us should even seem to come short of it."
- 105. One blessed inference from this psalm must not be forgotten. It is clear that there is a rest of God, and that some must enter into it: but "they to whom it was first preached entered not in because of unbelief, there remaineth therefore a rest to the people of God." The unbelievers could not enter, but "we which havebelieved do enter into rest." Let us enjoy it, and praise the Lord for it for ever. Ours is the true Sabbatical rest, it is ours to rest from out own works as God did from His. While we do so, let us "come into his presence with thanksgiving, and make a joyful noise unto him with psalms." (Bolding added) Spurgeon in his hints to pastors and laypersons on Psalm 95:11 adds that... Verse 11. The fatal moment of the giving up of a soul, how it may be hastened, what are the signs of it, and what are the terrible results. Verse 10-11. The kindling, increasing, and full force of divine anger, and its dreadful results. Spurgeon - Do not tell me that there is no rest for us till we get to heaven. We who have believed in Jesus enter into rest even now. Why should we not do so? Our salvation is complete. The robe of righteousness in which we are clad is finished. The atonement for our sins is fully made. We are reconciled to God, beloved of the Father, preserved by his grace, and supplied by his providence with all that we need. We carry all our burdens to him and leave them at his feet. We spend our lives in his service, and we find his ways to be ways of pleasantness, and his paths to be paths of peace. Oh, yes, we have found rest unto our souls! I recollect the first day that I ever rested in Christ, and I did rest that day. And so will all of you who trust in Jesus as I trusted in him. 11. MacArthur Those who sinned while wandering in the wilderness not only forfeited Canaan. Unless they exercised personal faith in God sometime during the forty years, they also forfeited eternal life-of which Canaan was only a symbol. (MacArthur, John: Hebrews. Moody Press or Logos) Other conservative, evangelical writers such as Ray Stedman agree that although individual Israelites like Moses, Aaron and Miriam who died in the wilderness did not enter Canaan, their failure to enter the promised land did not indicate that they died eternally. On the other hand Stedman feels that the majority of Israel who came out of Egypt and physically died in the wilderness, not entering the physical land of Canaan, did perish eternally because they did not believe in the Messiah. (See Stedman's comments in Hebrews: Commentary Part I) 12. preceptauin, “Rest (2663) (katapausis [word study] from kata = prefixed preposition in its local use means “down,” and speaks of permanency + pauo = Cease, stop, pause, make an end. (See excursus on Rest in Hebrews 4) Applied to men entering God’s rest, this word speaks of no self-effort as far as salvation is concerned. It means the end of trying to please God by feeble,
- 106. fleshly works. God’s perfect rest is a salvation rest based on free albeit costly grace laid hold of by genuine saving faith. As has been alluded to in previous notes on Hebrews 4 is possible to interpret God's "rest" in at several ways... (1) The rest associated with placing one's faith in Christ (see Mt 11:28, 29, 30). In the context of the entire epistle, this appears to be the primary meaning, that is, of coming to Jesus by faith and entering His salvation rest where self effort is replaced (or at least can and should be replaced) by Spirit initiated and empowered effort. (2) The rest of those who are believers in Christ, and who are living their Christian life in the power of the Spirit, keeping short accounts, and thus experiencing the "peace of God". This aspect of rest is that which is associated with sanctification, our day to day living out of the Christ life. Ray Stedman speaking of those who have entered this salvation rest by faith explains that tragically many believers experience breakdown in their Christianity (not referring to a loss of salvation but a loss of joy and sense of His presence and power) under the pressures of stress or responsibility because they try to work out their salvation in their power (cp Php 2:12-note, Php 2:13-note) and have not learned to "operate out of rest". (Stedman, Ray: The Rest Obtained Is New-Creation Rest) Hebrews 4:3 supports the premise that rest is something we must enter into the the first time (salvation rest by grace through faith) but is also a daily entering (also by grace through faith) into God's rest in the process of sanctification, that growth in grace and knowledge of our Lord and Savior Jesus Christ (2Pe 3:18-note). So how does Hebrews 4:3 support this premise? Note that the verb enter is in the present tense, which indicates as believers we are in the process of entering. We are continually entering into His rest, day by day, even moment by moment. Even our experience as believers bears this out, for what believer when he or she has committed sin and fails to confess quickly, does not sense an inner "restlessness" and loss of peace. On the other hand when we can say as Paul said "I thank God, whom I serve with a clear conscience" (2Ti 1:3-note), we are surely experiencing some of the fruit of entering into His rest. There is another sense in which we are in the process of entering God's rest, for there is the sure hope of the future rest when we enter into the Millennium (see below) and then finally into the New Heavens and New Earth, where "there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away." (Re 21:4-note) Surely this describes in part the ultimate rest into which we are entering. (3). Some who believe in a literal 1000 year kingdom (see Millennium) feel that the rest that is promised to Israel (and applies to all believers) will be partially fulfilled in the reign of Christ on earth ("the Messianic Age"), the "rest" of which Isaiah records... Then it will come about in that day (when Messiah takes His throne in Jerusalem after the Great Tribulation - see Daniel's Seventieth Week - and the defeat of the Antichrist) that the nations will resort to the root of Jesse (the Messiah), Who will stand as a signal (a banner lifted up to be a rallying point) for the peoples; and His resting place (LXX uses the related word anapausis) will be glorious. (Isaiah 11:10)
- 107. (4). The rest associated with the New Heavens and New Earth where righteousness dwells forever. John alludes to this rest writing... I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "that they may rest from their labors, for their deeds follow with them. (Re 14:13-note) 13. A sermon by Alexander Maclaren... THE REST OF FAITH Hebrews 4:3 ‘We which have believed do enter into rest....’ — Hebrews 4:3. ‘Do enter’ — but on a hundred gravestones you will read ‘He entered into rest’ on such and such a day, as a synonym for ‘He died.’ It is strange that an expression which the writer of this Epistle takes pains to emphasise as referring to a present experience should, by common consent, in popular use, have been taken to mean a future blessing. If nominal Christians had found more frequently that their faith was strong enough to produce its natural effects, they would not have so often misunderstood our writer. He does not say, ‘We, when we die, shall enter into rest,’ but ‘We who have believed do enter.’ It is a bold statement, and the experience of the average Christian seems to contradict it. But if the fruit of faith is repose; and if we who say we have faith are full of unrest, the best thing we can do is not to doubt the saying, but to look a little more closely whether we have fulfilled its conditions. ‘We which have believed do enter into rest.’ I. So, then, the first thing to be noted here is the present rest of faith. I say ‘faith’ rather than ‘belief,’ because I wish to emphasise the distinction between the Christian notion of faith, and the common notion of belief. The latter is merely the acceptance of a proposition as true; and that is not enough to bring rest to any soul, though it may bring rest to the understanding. It is a great pity, though one does not quite see how it could have been avoided, that so frequently in the New Testament, to popular apprehension, the depth of the meaning. of that one requirement of faith is obscured because it is represented in our version by the word ‘believe,’ which has come to be appropriated to the mere intellectual act. But if you will notice that the writer of this Epistle uses two other words as interchangeable with ‘belief,’ you will understand the depth of his meaning better. Sometimes he speaks of our ‘confidence’ — by which he means precisely the same thing. Sometimes he speaks of our ‘obedience ‘ — by which he means precisely the same thing. So there is an element of voluntary submission implied, and there is an element of outgoing confidence implied in the word. And when he says, ‘We which have believed do enter into rest,’ he does not mean ‘We which acknowledge that Jesus Christ is the Son of God, and the Saviour of the world, But we who, acknowledging, let our hearts go out to Him in trust, and our wills bow down before Him in obedience and submission. We thereby do enter into rest.’ Carry with you these two thoughts, then — ‘confidence’ and
- 108. ‘obedience’ — as indispensable elements in the New Testament conception of faith, and then you can understand the great saying of my text. Trust brings rest, for the trust which grasps Jesus Christ, not only intellectually, but with the reliance of the whole nature upon Him to do for me that which my understanding believes that He will do — that trust brings rest because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest. These are our perverted relation to God, and the alienation of our hearts from Him. Brother! there is no rest deep as life which does not flow from rejoicing confidence in Christ’s great sacrifice by which the innermost source of conflict and disturbance in our souls has been dealt with. Most of us are contented if there be a superficial appearance of calm, like the sunny vineyard on the slopes of a volcano, whilst-in the heart of it sulphurous fires are bubbling and boiling, and will burst out some day. What is the worth of a tranquillity which only survives on condition of our ignoring the most patent and most operative fact in our lives? It is only when you shuffle God out of your consciousness, and when you wink hard so as not to see the facts of your own moral condition and sinfulness, or when you sophisticate yourself into illogical and unreasonable diminution of the magnitude and gravity of your sins, that some of you know a moment’s rest. If the curtain were once drawn aside, and we were brought face to face with the realities of heaven and the realities of our own characters, all this film of apparent peace would break and burst, and we should be left to face the trouble that comes whenever a man’s relation with God is, consciously to himself, perverted and wrong. But trust brings rest; rest from the gnawing of conscience, rest from the suspicion of evil consequences resulting from contact with the infinite divine righteousness, rest from all the burden of guilt, which is none the less heavy because the man appears to be unconscious of it. It is there all the same. ‘We which have believed do enter into rest,’ because our trust brings about the restoration of the true relation to God and the forgiveness of our sins. Trust brings rest, because it casts all our burdens on another. Every act of reliance, though it does not deliver from responsibility, delivers from anxiety. We see this even when the object of our trust is but a poor creature like ourselves. Husbands and wives who find settled peace in one another; parents and children; patrons and protected, and a whole series of other relationships in life, are witnesses to the fact that the attitude of reliance brings the actuality of repose. A little child goes to sleep beneath its mother’s eye, and is tranquil, not only because it is ignorant but because it is trustful. So if we will only get behind the shelter, the blast will not blow about us, but we shall be in what they call on the opposite side of the Tweed, in a word that is music in the ears of some of us — a ‘lown place,’ where we hear not the loud winds when they call. Trust is rest; even when we lean upon an arm of flesh, though that trust is often disappointed. What is the depth of the repose that comes not from trust that leans against something supposed to be a steadfast oak, that proves to be a broken reed, but against the Rock of Ages? We which have ‘believed do enter into rests’ Trust brings repose, because it effects submission. The true reason for our restlessness in this world is not that we are ‘pelted by the pitiless storm’ of change and sorrow. A grief accepted loses most of its power to sadden, and all its power to perturb. It is not outward calamities, but a rebellious will that troubles us. The bird beats itself against the wires of its cage, and wounds itself, whereas if it sat still in its captivity it might sing. So when we trust we submit; and submission is the mother of peace. There is no other consolation worth naming for our sorrows, except the consolation that comes from submission. When we accept them, lie still, let him strike home and kiss the rod, we shall be at rest.
- 109. Trust brings repose, because it leads to satisfied desires. We are restless because each object that we pursue yields but a partial satisfaction, and because all taken together are inadequate to our needs. There is but one Person who can fill the heart, the mind, the will, and satisfy our whole nature. No accumulation of things, be they ever so precious, even if they are the higher or more refined satisfactions of the intellect, can ever satisfy the heart. And no endless series of finite persons is sufficient for the wants of any one of the series, who, finite as he is, yet needs an infinite satisfaction. It must be a person that shall fill all the cavities and clefts of our hearts, and, filling them, gives us rest. ‘My soul thirsteth for God,’ though I misinterpret its thirst, and, like a hot dog upon a road, try to slake my thirst by lapping at any puddle of dirty water that I come across in my path. There is no satisfaction there. It is in God, and in God only, that we can find repose. Some of us may have seen a weighty acknowledgment from a distinguished biologist lately deceased which strikes me as relevant to this thought. Listen to his confession: ‘I know from experience the intellectual distractions of scientific research, philosophical speculation, and artistic pleasures, but am also well aware that even when all are taken together, and well sweetened to taste, in respect of consequent reputation, means, social position, etc., the whole concoction is but as light confectionery to a starving man .... It has been my lot to know not a few of the foremost men of our generation, and I have always observed that this is profoundly true.’ That is the testimony of a man who had tried the highest, least material forms of such a trust. And I know that there is an ‘amen’ to it in every heart, and I lift up opposite to all such experiences the grand summary of Christian experience: ‘We which have believed do enter into rest.’ II. Note, secondly, the energy of work which accompanies the rest of faith. There is a good deal said in the context — a difficult context, with which we are not concerned at present, about the analogy between a man’s rest in God and God’s own rest. That opens wonderful thoughts which I must not be tempted to pursue, with regard to the analogy between the divine and the human, and the possible assimilation, in some measure, of the experiences of the creature with those of the Creator. Can it be that, between a light kindled and burning itself away while it burns, and fire which burns and is not consumed, there is any kind of correspondence? There is, however dim the analogy may be to us. Let us take the joy and the elevation of that thought, ‘My peace I give unto you.’ But the main point for which I refer to this possible analogy is in order to remind you that the rest of God is dealt with in Scripture as being, not a cessation from work, but the accomplishment of a purpose, and satisfaction in results. ‘My Father worketh hitherto, and I work,’ said Jesus Christ. And modern speculation puts the same thought in a more heathenish fashion when it says ‘preservation is continual creation.’ Just as God rests from His creative work, not as if either needing repose or holding His hand from further operation, but as satisfied with the result; just as He rests in work and works in rest, so Jesus Christ sits at the right hand of God in eternal indisturbance and repose, in token that He has fulfilled His work on earth. But He is likewise represented as standing at the right hand of God in attitude to help His servants, and
- 110. as evermore working with them in all their toils. In like manner we shall much misconceive the repose of faith, if we do not carry with us the thought that that repose is full of strenuous toil Faith brings rest. Yes! But the main characteristic of Christian faith is that it is an active principle, which sets all the wheels of holy life in more vigorous motion, and breathes an intenser as well as calmer and more reposeful activity into the whole man. The work of faith is quite as important as the rest of faith. It works by love, and the very repose that it brings ought to make us more strenuous in our toil. We are able to cast ourselves without anxiety about ourselves, and with no distraction of our inner nature, and no weakening of power in consequence of the consciousness of sin, or of unconscious sin — into the tasks which devolve upon us, and so to do them with our might. The river withdrawn from all divided channels is gathered into the one bed that it may flow with power, and scour before it all impurities. So the man who is delivered from restlessness is quickened for work, and even ‘in his very motion there is rest.’ It is possible to blend together in secret, sweet, indissoluble union these two partial antitheses, and in the midst of the most strenuous effort to have a central calm, like the eye of the storm which whirls in its wild circles round a centre-point of perfect repose. It is possible, at one and the same time, to be dwelling in the secret place of the Most High, and feeding our souls with that calm that broods there, and to be up to the ears in business, and with our hands full of pressing duties. The same faith which ushers us into the quiet presence of God in the centre of the soul, pushes us into the forefront of the battle to fight, and into the world’s busy workshop to labour. So the rest which is Christian is a rest throbbing with activity; and, further, the activity which is based on faith will deepen repose, and not interrupt it. Jesus Christ distinguished between the two stages of the tranquillity which is realised by His true disciples, for He said ‘Come unto Me... and I will give you rest’ — the rest which comes by approach to Him in faith from the beginning of the approach, rest resulting from the taking away of what I have called the deepest cause of unrest. There is a second stage of the disciples’ action and consequent peace; ‘Take My yoke upon you... and ye shall find rear’ — not ‘I will give’ this time — ‘ye shall find’ — in the act of taking the yoke upon your necks — ‘rest to your souls.’ The activity that ensues from faith deepens the rest of faith. III. Lastly, to consider the future perfecting of the present rest. In a subsequent verse the writer uses a different word from that of my text to express this idea; and it is rather unfortunate for the understanding of the progress of the thought that our version has kept the same expression in both cases. ‘There remaineth therefore a rest to the people of God’ —which follows a few verses after my text — had better have been rendered, ‘There remaineth the keeping of a Sabbath to the people of God’; although probably the writer is pointing to the same facts there as in my text, yet he introduces a metaphor which conveys more clearly than the text does the idea of an epoch of rest following upon a week of toil. So I may venture to say that the repose of faith which is experienced here, because the causes of unrest are taken away, and a new ally comes into the field, and our wills submit, and our desires are satisfied, is but the germ of that eternal Sabbath day to which we look forward. I have said that the gift spoken of here is a present thing; but that present thing bears in all its lineaments a prophecy of its own completion. And the repose of a Christian heart in the midst of life’s work
- 111. and worry is the best anticipation and picture, because it is the beginning, of the rest of heaven. That future, however it may differ from this present, and how much it differs none know except those who are wrapt in its repose, is in essence the same. Yonder, as here, we become partakers of rest through faith. There, as here, it is trust that brings rest. And no change of bodily environment, no change of the relations between body and spirit, no transference of the man into new conditions and a new world will bring repose, unless there is in him a trust which grasps Jesus Christ. Faith is eternal, and is eternally the minister of rest. Heaven is the perfecting of the highest and purest moments of Christian experience. So, Christian men and women, the more trust the more rest. And if it be so that going through this weary world you have but little confirmation of the veracity of the great saying of my text, do not fancy that it is a mistake. Look. to your faith and see that it is deepened. And let us all, dear friends, remember that not death but faith brings present repose and future perfecting. Death is not the porter that opens the gate of the kingdom. It is only the usher that brings us to the gate, and the gate is opened by Him ‘who openeth and no man shutteth; and who shutteth and no man openeth.’ He opens to them who have believed, and they enter in and are saved. ‘Let us labour, therefore, to enter into that rest, lest any man fall after the same example of unbelief.’ 4 For somewhere he has spoken about the seventh day in these words: "And on the seventh day God rested from all his work." 1. BARNES, "For he spake - Gen_2:2. “And God did rest.” “At the close of the work of creation he rested. The work was done. “That” was the rest of God. He was happy in the contemplation of his own works; and he instituted that day to be observed as a memorial of “his” resting from his works, and as a “type” of the eternal rest which remained for man.” The idea is this, that the notion of “rest” of some kind runs through all dispensations. It was seen in the finishing of the work of creation; seen in the appointment of the Sabbath; seen in the offer of the promised land, and is seen now in the promise of heaven. All dispensations contemplate “rest,” and there must be such a prospect before man now. When it is said that “God did rest,” of course it does not mean that he was wearied with his toil, but merely that he “ceased” from the stupendous work of creation. He no more put forth creative energy, but calmly contemplated his own works in their beauty and grandeur; Gen_1:31. In carrying forward the great affairs of the universe, he always has been. actively employed Joh_5:17, but he is not employed in the work of
- 112. “creation” properly so called. That is done; and the sublime cessation from that constitutes the “rest of God.” 2. CLARKE, "For he spake in a certain place - This certain place or somewhere, που, is probably Gen_2:2; and refers to the completion of the work of creation, and the setting apart the seventh day as a day of rest for man, and a type of everlasting felicity. See the notes on Gen_2:1, etc., and See here Heb_2:6 (note). 3. GILL, "For he spake in a certain place,.... Gen_2:2 that is, Moses, the penman of that book spoke, or God by him: of the seventh day on this wise; of the seventh day of the world, or from the creation of the heavens and the earth: and God did rest the seventh day from all his works: of creation, but not of providence; for in them he works hitherto; nor does this rest suppose labour with fatigue and weariness, and ease and refreshment from it; only cessation from working in a creative way, and the utmost delight, complacency and satisfaction in what he had done. The Alexandrian copy leaves out the phrase, "the seventh day". 4. HENRY, "He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest (Heb_4:3, Heb_4:4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (v. 6-9), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest - God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: 5. JAMISON, "he spake — God (Gen_2:2).
- 113. God did rest the seventh day — a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God’s rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh. from all his works — Hebrew, Gen_2:2, “from all His work.” God’s “work” was one, comprehending, however, many “works.” 6. MURRAY, "WE speak, with Scripture, of the rest of faith. Faith, however, only gives rest because it rests in God ; it rests because it allows God to do all ; the rest is in God Himself. It is His own divine rest into which we enter by faith. When the Holy Ghost says, My rest, His rest, God rested, it teaches us that it is God s own rest into which we enter, and which we partake of. It is as faith sees that the creature was destined to find its rest nowhere but in the Creator, and that in the entire surrender to Him, to His will and His working, it may have perfect rest, that it dares to cast itself upon God, and have no care. It sees that God, the cause of all move ment and change, is Himself the immovable and unchangeable 143 Gbe ibolfest or nil One, and that His blessed rest can never be disturbed by what is done either by Himself or by others. Hearkening to the loving offer, it forsakes all to find its dwelling-place in God and His love. Faith sees what the rest of God is ; faith believes that it may come and share in it ; faith enters in and rests, it yields itself to Jesus to lead it in and make it partaker. Because it honours God and counts Him all, God honours it; He opens the door, and the soul is brought in to rest in Him. This faith is faith in Jesus. It is the insight into His finished work, the complete salvation He bestows, the perfect- tion which was wrought in Him personally, and in which we share as partakers of Christ. The connection between the finishing of a work and the rest that follows is clearly seen in what is said of creation. God rested on the seventh day from all His works. He that is entered into His rest, hath himself also rested from his work, as God did from His. The rest of God was His glad complacency in what He had finished in Creation, the beginning of His blessed work of Providence to
- 114. care for and bring on to perfection what He had wrought. And so it is the finished work of Jesus that is ever set before us in the Epistle as the ground of our faith, the call for us in fulness of faith to draw nigh and enter in and rest. Because Christ hath put away sin, hath rent the veil, and is set down on the right hand of the throne, because all is finished and perfected, and we have received the Holy Spirit from heaven in our hearts to make us the partakers of that glorified Christ, we may with confidence, with boldness, rest in Him to main tain and perfect His work in us. And, resting in Him, He becomes our Joshua, perfecting our faith, bringing us in, and giving us a home in the rest of God with Himself, now to go no more out for ever. tlbe Iboltest of BU 149 And if you would know why so few Christians enjoy this rest, it is because they do not know Jesus as their Joshua. We shall see later how Aaron was only a type of Christ in His work on earth. Melchizedek is needed as a type of His work in heaven, in the power and joy of the heavenly life. Moses and Aaron both shadow forth the beginning of Christ s work His work on earth ; Melchizedek and Joshua His work in heaven. They show us clearly how, as in the type God ordained, so in reality there are two stages in Christian knowledge and experi ence. All the feebleness of our Christian life is owing to one thing : we do not know Jesus in heaven ; we do not know that Jesus has entered in for us (vi. 20, ix. 12, 14), and that this secures to us boldness and the power of entrance into a heavenly state of life; that He there sits upon the throne as our High Priest in power, maintaining in us His own heavenly life ; keep ing us in personal fellowship with the living Father, so that in Him we too enter the rest of God. It is because we do not know Jesus in His heavenly life and power that our life is feeble ; if we learn to know Him as He is to be revealed in this Epistle, as our heavenly Joshua, actually bringing us and our inmost nature into the rest of God, we cannot but enter into that rest. When Joshua went before, the people followed at once in fellowship with him. Entering the rest of God is a personal practical experience of the soul that receives the word in living faith, because in it it receives Jesus on the throne.
- 115. Let us do what Israel did in crossing Jordan ; they allowed Joshua to bring them in ; they followed him. Let us follow Jesus in the path He trod. In heaven God s will is all. On earth Jesus made that will all. He lived in the will of God, in suffering and doing, in meeting trial, in waiting for the Father s guidance ; in giving up everything to it, He proved that God s 150 abe Iboltest of Hit will was His path. Follow Him. Yield thyself, in the death to self, to the will of God ; have faith in Jesus on the throne, as thy Head and life, that He has brought thee in and will make it true in thy experience ; trust Jesus, as being partaker of His nature and life, to work all in thee that the Father seeks ; and thou shalt know how blessed it is to enter the rest of God. 7. Deep restfulness, even amid outward activity, is one of the most beautiful marhs and aids of the life of faith. Cultivate that holy stillness that seeks to abide in God s presence, and does not yield too much to things around. 2. This rest is God s rest : it is found in His fellowship. Think of all He sees, of all He feels, and has to bear ; think of the divine peace and patience with which He guides all ; and learn to be patient and trustful, and to rest in Him. Believe in Him, as the one God who worheth all in all, and worhs in thee that which is well-pleasing in His sight, and thou shalt have perfect rest in letting Him do all for thee and in thee. 3. God is a supernatural, incomprehensible Being ; we must learn to know Him in a way that is above reason and sense. That way is the adoration of faith, and the deep humility of obedi ence. Through these the Holy Spirit will work the work of God in us. 4. All entering in means a coming out from the place we were in before. Forsake all, and follow Jesus into God s presence. 5. my soul, listen to this word of the great God, and let His unspeakable loue draw thee To-day, enter into My rest.
- 116. 7. Phillips amplifies the importance of this seventh day of rest... We remember from Genesis 1 that God labored for six days, each day adding more to his creation wonder. Then on the seventh day God rested. This rest was not a temporary state, but God's abiding condition. The first day was concluded with these words: "There was evening and there was morning, the first day" (Ge 1:5). That phrase was repeated for each of God's six working days. This pattern, however, does not continue into the seventh day. Unlike the other days, this Sabbath day of rest does not end; it is not brought to completion, but goes on forever. When we say that God rested, we do not mean that he went on vacation or removed his care from our world. The picture is rather that after having made and ordered and subdued the creation according to his desired plan, his control was so absolute, his sovereignty so unquestioned, that God enthroned himself without effective opposition. His reign is one of rest— that is, of absolute supremacy and unassailable sovereignty—so much so that he exerts all his rule from the position of rest. It is the kind of rest possible to a God who could say, "I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, 'My counsel shall stand'" (Isa. 46:9, 10). So when we think of God's Sabbath rest, we should immediately think of his utter, uncontested sovereign rule. To enter God's eternal Sabbath rest, therefore, means to enter into saving relationship with such a God. When God becomes our Savior, we become part of that kingdom in which he so utterly and sovereignly rules over us and for us. His work in our lives is established, even as the writer of Hebrews says of God's work in creation, "His works were finished from the foundation of the world" (Heb. 4:3). This means that if you have put your faith in this saving God, if you have trusted his gospel in Jesus Christ, you now can rest. You can stop worrying about whether or not you will have a place in heaven. You can stop fretting about whether you will endure as a Christian. You can stop being afraid of what the world will do to you. You can face the prospect of loss in this life, of suffering, and even of death, for ours is the God of the Sabbath, who established his purposes forever from the beginning. Through faith in him you enter into his rest. He is the God who says to us, "For I know the plans I have for you, declares the Lord, plans for wholeness and not for evil, to give you a future and a hope" (Jer 29:11). So you can rest in his saving purpose for you. (Reformed Expository Commentary - Hebrews) 5 And again in the passage above he says, "They shall
- 117. never enter my rest." 1. BARNES, "And in this place again - Psa_95:11. If they shall enter - That is, they shall not enter; see the notes at Heb_3:11. The object of quoting this here seems to be two-fold: (1) To show that even in this Psalm God spoke of “his” rest, and said that they should not enter into it; and, (2) It is connected with Heb_4:6, and is designed to show that it was implied that a rest yet remained. “That which deserves to be called “the divine rest” is spoken of in the Scriptures, and as “they” did not enter into it, it follows that it must be in reserve for some others, and that the promise must still remain.” 2. CLARKE, "And in this place again - In the ninety-fifth Psalm, already quoted, Psa_95:3. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows. 3. GILL, "And in this place again,.... In Psa_95:11 he speaks again of another rest distinct from that on the seventh day; which, and not the latter, is what believers under the Gospel dispensation enter into: if they shall enter into my rest: that is, unbelievers shall not enter into it; as the unbelieving Israelites did not enter into the typical rest, so neither shall any unbeliever enter into the Gospel rest, the antitype of the former. 4. preceptaustin, "MacDonald comments that... To reinforce the idea that the reference to God’s rest after creation does not mean that it is a closed issue, the writer again quotes with slight change fromPsalm 95:11, where the future tense is used, “They shall not enter My rest.” He is saying, in effect, “In your thinking, do not confine God’s rest to what happened back in Genesis 2; remember that God later spoke about His rest as something that was still available. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson) My rest - God has provided rest, and this rest is to be entered into by faith. Unbelief blocks one's entrance into God’s rest, while faith opens wide the entrance and thus this rest is available only to those who receive it by grace through faith. God's rest is not a cessation of all works but of doing those works in our own strength, not His! In other words, the idea is cessation of dependence on one's own strength and striving according to His power which mightily works within us (cpCol 1:29-note, Php 2:12-note; Php 2:13-note). God's rest is entered spiritually by faith, or forfeited by unbelief. In Mt 11:28, 29, 30 Jesus offers rest from the burden of our sins
- 118. and rest even in the midst of the troubles of this world. To be sure, we will still experience troubles, but in those troubles we have our rest in Him for He Himself declared... These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage (present imperative = Our Lord's command for us to continually be firm and resolute in the face of danger. Even in the troubles Jesus tells us to be of good cheer and He never commands that which He does not also enable us to obey!); I have overcome (perfect tense = nikao [word study] - experienced victory, prevailed and the tense emphasizes the endurance and permanence of His victory!) the world (kosmos [word study] = not so much the material world but the prevailing anti-god, self-centered attitude and actions which are indomitably opposed to God and His children). (John 16:33) 5. JAMISON, "in this place — In this passage of the Psalm again, it is implied that the rest was even then still future. 6 It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. 1. BARNES, "Seeing therefore it remaineth that some must enter therein - That is, “Since there is a rest spoken of in the Scriptures, implying that it is to be enjoyed by some, and since they to whom it was first promised did not inherit it, it follows that it must still be in reserve.” This is the conclusion which the apostle draws from the argument in the previous verses, and is connected with Heb_4:9, where he says that “there remaineth a rest to the people of God” - the point to which the whole argument tended. The statement in Heb_4:7, Heb_4:8, is to be regarded as an “interruption” in stating the conclusion, or as the suggestion of a new thought or a new argument bearing on the subject, which he sets down even while stating the conclusion from his argument. It has the appearance of being “suggested” to him as a new thought of importance, and which he preferred to place even in the midst of the summing up of the argument rather than omit it altogether. It denotes a state of mind full of the subject, and where one idea came hastening after another, and which it was deemed important to notice, even though it should seem to be out of place. The “position” in this Heb_4:6 is, that it was a settled or indisputable matter that some would enter into rest. The implied argument to prove this is: (1) That there was a “rest” spoken of which deserved to be called a “divine rest,” or the “rest of God;” (2) It could not be supposed that God would prepare such a rest in vain, for it would follow that if he had suited up a world of rest, he designed that it should be occupied. As he knew,
- 119. therefore, that they to whom it was first offered would not enter in, it must be that he designed it for some others, and that it “remained” to be occupied by us now. And they to whom it was first preached - Margin, “The Gospel.” Greek “Evangelized;” that is, to where the good news of the rest was first announced - the Israelites. “Entered not in because of unbelief;” see the notes at Heb_3:19. 2. CLARKE, "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,” etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words επει ουν απο λειπεται τινας εισελθειν εις αυτην, 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 (οᅷ προτερον ευαγγελισθεντες, 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. 3. GILL, "Seeing therefore it remaineth,.... 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 Heb_3:19. 4. F B Meyer notes that... The word “remains” has diverted the thoughts of commentators who have supposed it referred to heaven. There is rest, sweet rest, there. But “remains” means “unexhausted, unrealized, by aught which has taken place.” The rest is for us here and now. “We who have believed do enter into rest.” Where is it? In the bosom of Christ: “Come unto Me, and I will give you rest.” It is in ploughing the furrow of daily duty — “Take my yoke; ... and find rest.” This rest is compatible with great activity. — He that enters into the Divine rest is not reduced to quietism. On the seventh day the Creator rested from creation; but He works in providence. Jesus, on the seventh day, rested from Calvary; but He pleads in heaven. Cease from your own works, after a similar fashion; abandon your restless planning and striving; by the grace of the Holy Spirit better service will be produced. (Meyer, F. B. Our Daily Homily)
- 120. 5. JAMISON, "it remaineth — still to be realized. some must enter — The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Luk_14:23). they to whom it was first preached entered not — literally, “they who first (in the time of Moses) had the Gospel preached to them,” namely, in type, see on Heb_4:2. unbelief — Greek, rather “disobedience” (see on Heb_3:18). 6. John MacArthur explains that... When man lost God's rest, God immediately began a recovery process. Through His Son, Jesus Christ, some would be brought back in. He created man for fellowship with Himself, and His plan would not be thwarted, either by a rebellious archangel or by disbelieving mankind. By divine decree, therefore, there has always been a remnant of believers, even among mostly disbelieving Israel. "In the same way then, there has also come to be at the present time a remnant according to God's gracious choice" (Ro 11:5). The way of God's rest has always been narrow, and only a few, relative to all of mankind, have ever found it. But some must enter into it, because God's purpose must be fulfilled. By sovereign decree He designed a rest for mankind and some, therefore, are going to enter it. 7. Spurgeon... There can be no rest to an unbelieving heart (Ed: Which is manifest as disobedience). If man and miracles could not satisfy Israel, neither would they have been content with the land which flowed with milk and honey. Solemn warning this to all who leave the way of faith (Ed: And the way of the obedience that is a product of that faith) for paths of petulant grumbling and mistrust. The rebels of old could not enter in because of unbelief (Ed: cp Unbelief as in He 3:19-note); let us therefore fear, lest, a promise being left us of entering into his rest, any of us should even seem to come short of it. (He 4:1-note) One blessed inference from (Psalm 95-note) must not be forgotten. It is clear that there is a rest of God, and that some must enter into it. The unbelievers could not enter, but “we which have believed do not enter into rest.” (He 4:3-note) Let us enjoy it, and praise the Lord for it forever. While we do so, let us “come into his presence with thanksgiving, and make a joyful noise unto him with psalms.” (Ps 95:2-note)8 8. Leon Morris... The word apeitheia ("disobedience") is always used in the NT of disobeying God, often with the thought of the gospel in mind; so it comes close to the meaning disbelief (cf. He 4:11-note; Ro 11:30-note). Because the first generation had passed the opportunity by, God set another day. The idea that the wilderness generation was finally rejected was one the rabbis found hard to accept. In their writings we find statements such as the following:
- 121. "Into this resting-place they will not enter, but they will enter into another resting-place" (Mid Qoheleth 10.20.1). The rabbis also had a parable of a king who swore in anger that his son would not enter his palace. But when he calmed down, he pulled down his palace and built another, so fulfilling his oath and at the same time retaining his son (ibid.). Thus the rabbis expressed their conviction that somehow those Israelites would be saved. The author, however, has no such reservations about the wilderness generation. They disobeyed God and forfeited their place (Ed: I agree with Leon Morris' assessment that not only were the majority of the wilderness generation unable to enter the "rest" in the promised land but also most failed to enter the "rest" in the promised life of the Messiah. In fact the more one studies the OT, the more one is convinced that most of the so-called "chosen people", chose to rebel instead in faith obey Jehovah, the exception of course being the believing, saved Jewish remnant). (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) 9. Ray Stedman observes that... Delay hardens the heart, especially when we are fully aware that we have heard the voice of God in the inner soul. Every shrug of the shoulder that puts off acting on God’s urging for change, every toss of the head that says, “I know I should, but I don’t care,” every attempt at outward conformity without inner commitment produces a hardening of the heart that makes repentance harder and harder to do. The witness of the Spirit must not be ignored, for the opportunity to believe does not last forever. Playing games with the living God is not only impertinent, but also dangerous. There is a line, by us unseen, That crosses every path. The hidden boundary between God’s patience and His wrath. 10. Today in the Word has the following devotional... If you saw a notice in the newspaper listing you among potential heirs being sought for a great inheritance, would you make contact with the people placing the ad? Probably so. And if you checked things out and discovered you were a legitimate heir, would you be motivated to show up at the time and place designated to claim your inheritance? You'd be foolish not to go! That's similar to the situation facing the readers of Hebrews--and us as believers today. God has a promised inheritance for His people called His rest. This rest was offered to the generation that Moses led out of Egypt, but they failed to claim it because they lacked the one prerequisite: faith. The opening verses of Hebrews 4 continue the writer's train of thought. Having previously
- 122. described the generation that angered God by its unbelief, he now applies the lessons of that generation to the believers of his day. And, as always, believers in every generation need to learn the same lessons. The good news of this passage is that God's offer of a rest, a Sabbath rest, still stands. Even though Moses' generation missed it, God's promise remains. His rest has been available since the dawn of creation. God rested from His work (Gen. 2:2) and decided it was such a good idea that He commanded a rest for His creatures. Notice that God's rest includes the cessation of work (Hebrews 4:10). In God's case, He rested because He was finished with creation--His was a rest of completion and satisfaction. If we are to enter God's rest today, what work must we cease doing? Part of the answer is that we are to rest from or give up our own efforts to save ourselves, since God's rest includes our salvation. The ""rest"" of salvation is entered only by faith. The writer urges the Hebrews, ""Make every effort to enter that rest"" (Hebrews 4:11). So the rest must go beyond salvation, since they were already believers. It seems clear that God's rest extends to the entirety of our lives, as we give up our attempts to live the Christian life in our own strength and rest in His promises. TODAY ALONG THE WAY - The principle of Sabbath rest--one day in seven set aside for rest and worship--stands out in this passage. This is a rest God wants us to enjoy today. For us as Christians this special day is the Lord's day. But sadly, for many of us, this day is as hectic and noisy as the rest of the week. If your day of worship seems like every other day, except for church services, make a commitment to turn off the noise, unplug some of the activities, and spend more time in contemplation of God's goodness. (See Moody Bible Institute's Today in the Word) 7 Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts."
- 123. 1. BARNES, "Again, he limiteth - He designates, or definitely mentions. The word rendered “limiteth” - ᆇρίζει horizei - means to “bound,” to set a boundary - as of a field or farm; and then to determine or fix definitely, to designate, appoint. Here it means, that he specifies particularly, or mentions expressly. A certain day - A particular time; he mentions today particularly. That is, in the time of David, he uses the word “today,” as if time was “then” an offer of rest, and as if it were then possible to enter into it. The object of the additional thought was to show that the offer of rest was not confined to the Israelites to whom it was first made; that David regarded it as existing in his day; and that man might even then be invited to come and partake of the rest that was promised. “Nearly five hundred years after the time when the Israelites were going to the promised land, and when the offer of rest was made to them, we hear David speaking of “rest” still; rest which Was offered in his time, and which might then be lost by hardening the heart. It could not be, therefore, that the offer of rest pertained merely to the promised land. It must be something in advance of that. It must be something existing in the time of David. It must be an offer of heaven.” A Jew might feel the force of this argument more than we do; still it is conclusive to prove the point under consideration, that there was a rest spoken of long after the offer of the promised land, and that all the promises could not have pertained to that. Saying in David - In a Psalm composed by David, or rather perhaps, saying “by” David; that is, God spake by him. Today - Now - that is, even in the time of David. After so long a time - That is, so long after the first promise was made; to wit, about 500 years. These are the words of Paul calling attention to the fact that so long a time after the entrance into the promised land there was still a speaking of “today,” as if even then they were called to partake of the rest. As it is said - To quote it exactly; or to bring the express authority of the Scriptures. It is expressly said even after that long time, “today - or now, if you will hear his voice.” All this is to prove that even in that time there was an offer of rest. 2. CLARKE, "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. 3. GILL, "Again he limiteth a certain day,.... 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:
- 124. 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 (g); 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 Psa_95:7 before cited, Heb_3:7 today if you will hear his voice, harden not your hearts; See Gill on Heb_3:7, Heb_3:8. 4. Spurgeon commenting on Psalm 95:7b writes... what is this warning which follows? Alas, it was sorrowfully needed by the Lord's ancient people, and is not one whir the less required by ourselves. The favoured nation grew deaf to their Lord's command, and proved not to be truly His sheep, of whom it is written, "My sheep hear my voice": Will this turn out to be our character also? God forbid. To day if ye will hear his voice. Dreadful "if." Many would not hear, they put off the claims of love, and provoked their God." Today," in the hour of grace, in the day of mercy, we are tried as to whether we have an ear for the voice of our Creator. Nothing is said of tomorrow, "He limiteth a certain day," He presses for immediate attention, for our own sakes he asks instantaneous obedience. Shall we yield it? The Holy Ghost saith "Today," will we grieve him by delay? If we put of repentance another day, we have a day more to repent of, and a day less to repent in. --W. Mason He that hath promised pardon on our repentance hath not promised to preserve our lives till we repent. --Francis Quarles And yet, as S. Bernard tells us, there is no difficulty at all in hearing it; on the contrary, the difficulty is to stop our ears effectually against it, so clear is it in enunciation, so constant in appeal. Yet there are many who do not hear, from divers causes; because they are far off; because they are deaf; because they sleep; because they turn their heads aside; because they stop their ears; because they hurry away to avoid hearing; because they are dead; all of them topics of various forms and degrees of unbelief. --Bernard and Hugo Cardinalis, in Neale and Littledale.
- 125. It will be as difficult, nay, more difficult, to come to Christ tomorrow, than it is today: therefore today hear his voice, and harden not your heart. Break the ice now, and by faith venture upon your present duty, wherever it lies; do what you are now called to. You will never know how easy the yoke of Christ is, till it is bound about your necks, nor how light his burden is, till you have taken it up. While you judge of holiness at a distance, as a thing without you and contrary to you, you will never like it. Come a little nearer to it; do but take it in, actually engage in it, and you will find religion carries meat in its mouth; it is of a reviving, nourishing, strengthening nature. It brings that along with it, that enables the soul cheerfully to go through with it. --Thomas Cole (1627-1697) in the "Morning Exercises 5. JAMISON, "Again — Anew the promise recurs. Translate as the Greek order is, “He limited a certain day, ‘To-day.’” Here Paul interrupts the quotation by, “In (the Psalm of) David saying after so long a time (after five hundred years’ possession of Canaan),” and resumes it by, “as it has been said before (so the Greek oldest manuscript, before, namely, Heb_3:7, Heb_3:15), To-day if ye hear His voice,” etc. [Alford]. 6. CALVIN, "But there is some more difficulty in what he immediately subjoins, that there is another today appointed for us in the Psalm, because the former people had been excluded; but the words of David (as it may be said) seem to express no such thing, and mean only this, that God punished the unbelief of the people by refusing to them the possession of the land. To this I answer, that the inference is correct, that to us is offered what was denied to them; for the Holy Spirit reminds and warns us, that we may not do the same thing so as to incur the same punishment. For how does the matter stand? Were nothing at this day promised, how could this warning be suitable, "Take heed lest the same thing happen to you as to the fathers." Rightly then does the Apostle say, that as the fathers' unbelief deprived them of the promised possession, the promise is renewed to their children, so that they may possess what had been neglected by their fathers. 7. ALEX PETERSON, “ A.When making a decision, most people procrastinate. Why? All I can really give is my own opinion about the matter, but I believe most people procrastinate decision-making because they feel that if they don’t make a decision, they won’t make a wrong decision. However, sometimes not making a decision, or putting off making one is a decision in itself that may allow conclusions to ongoing matters come to a close without your intervention. B.Why is obedience an urgent matter (4:7)?
- 126. The writer is drawing this parallel to the children of Israel in the wilderness obeying at the right time to the Hebrew believer who is receiving this epistle, and by extension, you and me. See, we get to obey God when God Commands us to do something. Just like in the wilderness, we don’t get to say “no” today and a “maybe” or a “yes” tomorrow. So many folks get this idea that they will get around to what God Wants when their schedule allows or when their situation is better, but we really do not have that luxury. This is why the Scripture says, “Today, if you will hear His Voice, do not harden your hearts,” that is, do not let your unbelief cause you to become disobedient servants. The truth of the matter is that we must be willing with instant obedience to God’s Desire, whatever it may be. How will we do that? We will have to already be walking in His Company with a soft heart and a surrendered life. C. What is involved in obedience (4:7)? Without sounding too obvious, obedience involves first hearing what God has to Say, and then surrendering to His Will, in His Time, in His Way, immediately. 8. Spurgeon commenting on Psalm 95:8 writes... Verse 8. Harden not your heart. If ye will hear, learn to fear also. The sea and the land obey him, do not prove more obstinate than they! "Yield to his love who round you now The bands of a man would east." We cannot soften our hearts, but we can harden them, and the consequences will be fatal. Today is too good a day to be profaned by the hardening of our hearts against our own mercies. While mercy reigns let not obduracy rebel. "As in the provocations, and as in the day of temptation in the wilderness" (or, "like Meribah, like the day of Massah in the wilderness"). Be not wilfully, wantonly, repeatedly, obstinately rebellious. Let the example of that unhappy generation serve as a beacon to you; do not repeat the offences which have already more than enough provoked the Lord. God remembers men's sins, and the more memorably so when they are committed by a favoured people, against frequent warnings, in defiance of terrible judgments, and in the midst of superlative mercies; such sins write their record in marble. Reader, this verse is for you, for you even if you can say, "He is our God, and we are the people of his pasture." Do not seek to turn aside the edge of the warning; thou hast good need of it, give good heed to it. Verse 8. Harden not your hearts. An old man, one day taking a child on his knee, entreated him to seek God now -- to pray to him, and to love him; when the child, looking up at him, asked, "But why do not you seek God?" The old man, deeply affected, answered, "I would, child; but my heart is hard -- my heart is hard." -- Arvine's Anecdotes. Verse 8. Harden not your heart. -- Heart is ascribed to reasonable creatures, to signify sometimes the whole soul, and sometimes the several faculties appertaining to the soul. 1. It is frequently put for the whole soul, and that for the most part when it is set alone; as where it is said, "Serve the Lord with all your heart", 1 Samuel 7:20.
- 127. 2. For that principal part of the soul which is called the mind or understanding. "I gave my heart to know wisdom", Ecclesiastes 1:17. In this respect darkness and blindness are attributed to the heart, Ephesians 6:18, Romans 1:21. 3. For the will: as when heart and soul are joined together, the two essential faculties of the soul are meant, namely, the mind and will: soul put for the mind, heart for the will "Serve the Lord with all your heart and with all your soul", Deuteronomy 6:13. 4. For the memory. "I have hid thy word in my heart", saith the prophet, Psalms 119:11. The memory is that faculty wherein matters are laid up and hid. 5. For the conscience. It is said that "David's heart smote him", that is, his conscience, 1 Samuel 24:5 2 Samuel 24:10. Thus is heart taken, 1 John 3:20-21. 6. For the affections: as where it is said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind", Matthew 22:37. By the mind is meant the understanding faculty; by the soul, the will; by the heart, the affections. Here in this text the heart is put for the whole soul, even for mind, will, and affections. For blindness of mind, stubbornness of will, and stupidity of affections go together. -- William Gouge. 9. prewceptaustin, “Regarding the numerous uses of skleruno (and skleros) in the LXX, NIDNTT writes that... Hardening, according to the OT understanding, results from the fact that men persist in shutting themselves to God’s call and command. A state then arises in which a man is no longer able to hear and in which he is irretrievably enslaved. Alternatively, God makes the hardening final, so that the people affected by it cannot escape from it. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) As noted above, hardening of one's heart is associated with not listening to God and not obeying God. Listening to God and obeying Him are matters of the will. So is hardening the heart as indicated by the use of the active voice in Hebrews 3:8, Hebrews 3:13, Hebrews 3:15, as Israel did. In first Timothy Paul warns that our hearts, or consciences, can become seared and insensitive, as skin does when it is badly burned and scars over. The scar tissue that replaces the skin has very little feeling. Something very much like this happens to a conscience that is repeatedly disregarded. Today lasts only as long as there is opportunity to decide and as long as the conscience is sensitive to God. When a person’s today is over, it is too late. His heart gets harder every time he says "No" to the good news of Jesus. When the heart is soft, the conscience sensitive and the intellect is convinced about Christ, that is the time to decide, while the heart is still pliable and responsive. The danger that the writer of Hebrews is warning about is that one will eventually become spiritually hardened, stubborn, and insensitive and the gospel will no longer have any appeal.
- 128. Illustration of the significance of the word "Today"- In his earlier ministry D. L. Moody often would end his message with, “Go home and think about what I’ve said.” One night in Chicago he told the people to do this and to come back the next night ready to make a decision. That night the Chicago fire broke out, and some who had been in his congregation died. That was the last time he told anyone to think over the claims of Christ and make a decision later. No one knows if he will have a tomorrow in which to decide. Today signifies the present time of grace. Men today, as in the time of Moody and in the time of Hebrews and in the time of David and in the time of Moses, never know how long that time of grace for them will be. 8 For if Joshua had given them rest, God would not have spoken later about another day. 1. BARNES, "For if Jesus - Margin, “That is, Joshua.” The Syriac renders it, “Joshua the son of Nun.” “Jesus” is the Greek mode of writing “Joshua,” and there can be no doubt that Joshua is here intended. The object is to prove that Joshua did” not” give the people of God such a rest as to make it improper to speak of a “rest” after that time. “If Joshua had given them a complete and final rest; if by his conducting them to the promised land all had been done which had been contemplated by the promise, then it would not have been alluded to again, as it was in the time of David.” Joshua “did” give them a rest in the promised land; but it was not all which was intended, and it did not exclude the promise of another and more important rest. Then would he not - Then “God” would not have spoken of another time when that rest could be obtained. The “other day” here referred to is that which is mentioned before by the phrase “today,” and refers to the time in which it is spoken of long after Joshua, to wit, in the time of David. 2. CLARKE, "For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υᅷος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושעבןנון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ᆇ του Να
- 129. υη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale’s Testament, 1535; in Tindal’s 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden’s, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression. The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes, 3. GILL, "For if Jesus had given them rest,.... 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 Exo_17:10 and other places where he is mentioned; and also, by Josephus (h), and Philo (i) 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. 4. Spurgeon comments on God's warning in Psalm 95:7... But what is this warning which follows? (referring to Ps 95:7) Alas, it was sorrowfully needed by the Lord's ancient people, and is not one whir the less required by ourselves. The favored nation grew deaf to their Lord's command, and proved not to be truly His sheep, of whom it is written, "My sheep hear my voice": Will this turn out to be our character also? God forbid! Today if ye will hear his voice. Dreadful "if." Many would not hear, they put off the claims of love (God's love for them), and provoked their God. "Today," in the hour of grace, in the day of mercy, we are tried as to whether we have an ear for the voice of our Creator. Nothing is said of tomorrow, "He limits a certain day," He presses for immediate attention, for our own sakes He asks instantaneous obedience. Shall we yield it? The Holy Ghost says "Today," will we grieve him by delay?
- 130. 5. JAMISON, "Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so “Jesus” here means, as in Act_7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest. 6. CALVIN, "For if Jesus had given them rest, or, had obtained rest for them, etc. He meant not to deny but that David understood by rest the land of Canaan, into which Joshua conducted the people; but he denies this to be the final rest to which the faithful aspire, and which we have also in common with the faithful of that age; for it is certain that they looked higher than to that land; nay, the land of Canaan was not otherwise so much valued except for this reason, because it was an image and a symbol of the spiritual inheritance. When, therefore, they obtained possession of it, they ought not to have rested as though they had attained to the summit of their wishes, but on the contrary to meditate on what was spiritual as by it suggested. They to whom David addressed the Psalm were in possession of that land, but they were reminded of the duty of seeking a better rest. We then see how the land of Canaan was a rest; it was indeed but evanescent, beyond which it was the duty of the faithful to advance. In this sense the Apostle denies that that rest was given by Joshua; for the people under his guidance entered the promised land for this end, that they might with greater alacrity advance forward towards heaven. And we may hence easily learn the difference between us and them; for though the same end is designed for both, yet they had, as added to them, external types to guide them; not so have we, nor have we indeed any need of them, for the naked truth itself is set before our eyes. Though our salvation is as yet in hope, yet as to the truth, it leads directly to heaven; nor does Christ extend his hand to us, that he may conduct us by the circuitous course of types and figures, but that he may withdraw us from the world and raise us up to heaven. Now that the Apostle separates the shadow from the substance, he did so for this reason, -- because he had to do with the Jews, who were too much attached to external things. He draws the conclusion, that there is a sabbathizing reserved for Gods people, that is, a spiritual rest; to which God daily invites us. 7. Barton Bouchier - If ye will hear his voice. Oh! what an if is here! what a reproach is here to those that hear him not! "My sheep hear my voice, and I know them, and they follow me"; "but ye will not come to me that ye might have life." And yet there is mercy, there is still salvation, if ye will hear that voice. Israel heard it among the thunders of Sinai, "which voice they that heard it entreated that the word should not be spoken to them any more"; so terrible was the sight and
- 131. sound that even Moses said, "I exceedingly quake and fear": and yet they heard too the Lord's still voice of love in the noiseless manna that fell around their tents, and in the gushing waters of the rock that followed them through every march for forty years. Yet the record of Israel's ingratitude runs side by side with the record of God's mercies -- "My people would not hearken to my voice, and Israel would none of me." 8. Bernard and Hugo Cardinalis, in Neale and Littledale - If ye will hear his voice. And yet, as S. Bernard tells us, there is no difficulty at all in hearing it; on the contrary, the difficulty is to stop our ears effectually against it, so clear is it in enunciation, so constant in appeal. Yet there are many who do not hear, from divers causes; because they are far off; because they are deaf; because they sleep; because they turn their heads aside; because they stop their ears; because they hurry away to avoid hearing; because they are dead; all of them topics of various forms and degrees of unbelief. 9. Thomas Cole (1627-1697) in the "Morning Exercises." - It will be as difficult, nay, more difficult, to come to Christ tomorrow, than it is today: therefore today hear his voice, and harden not your heart. Break the ice now, and by faith venture upon your present duty, wherever it lies; do what you are now called to. You will never know how easy the yoke of Christ is, till it is bound about your necks, nor how light his burden is, till you have taken it up. While you judge of holiness at a distance, as a thing without you and contrary to you, you will never like it. Come a little nearer to it; do but take it in, actually engage in it, and you will find religion carries meat in its mouth; it is of a reviving, nourishing, strengthening nature. It brings that along with it, that enables the soul cheerfully to go through with it. 10. The Greek word Iesous is also the word for "Jesus"; and both the writer and his original readers would have been mindful of the connection of Iesous with the name of Christ, even though the emphasis in context is clearly on the man Joshua. In a sense, the author recounts the fact that there had been a "Jesus" (Joshua) who could not lead his people into the rest of God as another "Jesus" would be able to do. Joshua (2424) (Iesous) is a masculine proper noun transliterated from the Hebrew word Yeshua (03091) which means "Jehovah his help". Iesous can be rendered as Jesus or Jehoshua and is contracted to Joshua in 219 of the 247 OT uses. The KJV renders it Jesus (He 4:8KJV) but context would supports that it is more accurately rendered Joshua, . It is somewhat surprising that this is the only mention of Joshua in the NT (he is not even in the Hebrews 11 "Hall of faith" although clearly he was a man of great faith). The man Joshua could never have given Israel rest outside of the enablement of the God-Man Jesus (Son of David), so interpreting this passage as descriptive of Joshua the man (son of Nun) makes the most sense. One other way to explain it as actually a reference to Jesus, is to consider it a reference to the Angel of the LORD the One who led Joshua and Israel (cp Joshua 5:13 where the Angel of the Lord = the Captain of the hosts). However, the context argues against such an interpretation. Henry Alford writes on the translators who render this with the English name "Jesus"... It does not appear that any parallel between the typical and the great final Deliverer is intended: but it could hardly fail to be suggested to the readers. Our translators, in retaining the word “Jesus” here, have introduced into the mind of the ordinary English reader utter
- 132. confusion. It was done in violation of their instructions, which prescribed that all proper names should be rendered as they were commonly used To some extent, the Old Testament Joshua (Jesus) son of Nun led Israel into the land of Canaan was but a faint shadow or picture or type (See related discussion - Typology - Study of Biblical types) of the real rest prophesied by David in Ps 95:7. This rest was not a land but a life which was ultimately fulfilled in the "greater Joshua", Jesus the Son of God! Jesus is the "Pioneer and Perfector of our faith" (NET Bible He 12:2-note) the ultimate Joshua (cp He 2:10 - Author = Pioneer in RSV-note). Dost ask Who that may be? Christ Jesus it is He; Lord Sabaoth His name, From age to age the same, And He must win the battle. (Martin Luther, 1529) The following passage would have been familiar to the Hebrew readers of this epistle and might have even been quoted by them to suggest that a rest was no longer available. Now it came about after many days, when the LORD had given rest to Israel from all their enemies on every side, and Joshua was old, advanced in years (Joshua 23:1) To reiterate what was stated earlier, the Greek construction conveys the following thought which would serve to counter any arguments that the rest had been consummated in the time of Joshua... If Joshua had given them rest [as he did not], God would not have spoken later about another day [as he did in Ps 95]. The point is that according to Psalm 95 (Ps 95:7) God was still offering His rest in the time of David (long after Israel had been in the Promised land and long afterJoshua 23:1 was written) which indicates (1) the rest of God was still available to the Hebrew readers and (2) that the rest was not a "land" but a "life"; i.e., the rest that was now available was a spiritual rest not a promised land! And this is the same rest the writer of Hebrews desires for his readers to enter! And to do so "Today"! It is the same rest every sinner need to enter in order to experience rest in their souls from the power and fear of the penalty (eternal death) of sin. As the OT promises point beyond Moses to Christ, so the rest of God in Ge 2:2 (quoted in the next verse He 4:9) points beyond Joshua and David to the final rest to which believers in Christ will attain if they hold fast their confidence and the beginning of (their) assurance firm until the end (He 3:6-note, He 3:14-note, cpMt 24:13). Their holding fast is not a "work" that merits salvation but a work that is enabled by salvation! The point is that only those with genuine faith in the Messiah will be able to hold fast or persevere to the end.
- 133. 9 There remains, then, a Sabbath-rest for the people of God; 1. BARNES, "There remaineth, therefore, a rest - This is the conclusion to which the apostle comes. The meaning is this, that according to the Scriptures there is “now” a promise of rest made to the people of God. It did not pertain merely to those who were called to go to the promised land, nor to those who lived in the time of David, but it is “still” true that the promise of rest pertains to “all” the people of God of every generation. The “reasoning” by which the apostle comes to this conclusion is briefly this: (1) That there was a “rest” - called “the rest of God” - spoken of in the earliest period of the world - implying that God meant that it should be enjoyed. (2) That the Israelites, to whom the promise was made, failed of obtaining what was promised by their unbelief. (3) That God intended that “some” should enter into his rest - since it would not be provided in vain. (4) That long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavor to obtain. (5) That if all that had been meant by the word “rest,” and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief. It followed, therefore, that there was something besides that; something that pertained to all the people of God to which the name rest might still be given, and which they were exhorted still to obtain. The word “rest” in this verse - σαββατισµᆵς sabbatismos - “Sabbatism,” in the margin is rendered “keeping of a Sabbath.” It is a different word from σάββατον sabbaton - “the Sabbath;” and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means “a keeping Sabbath” from σαββατίζω sabbatizo - “to keep Sabbath.” This word, not used in the New Testament, occurs frequently in the Septuagint; Exo_16:30; Lev_23:32; Lev_26:35; 2Ch_36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. It differs from the word “Sabbath.” That denotes “the time - the day;” this, “the keeping,” or “observance” of it; “the festival.” It means here “a resting,” or an observance of sacred repose - and refers undoubtedly to heaven, as a place of eternal rest with God. It cannot mean the rest in the land of Canaan - for the drift of the writer is to prove that that is “not” intended. It cannot mean the “Sabbath,” properly so called - for then the writer would have employed the usual word σάββατον sabbaton - “Sabbath.” It cannot mean the Christian Sabbath - for the object is not to prove that there is such a day to be observed, and his reasoning about being excluded from it by unbelief and by hardening the heart would be irrelevant. It must mean, therefore, “heaven” - the world of spiritual and eternal rest; and the assertion is, that there “is” such a “resting,” or “keeping of a Sabbath” in heaven for the people of God. Hence, learn: (1) That heaven is a place of cessation from wearisome toil. It is to be like the “rest” which God had after the work of creation (Heb_4:4, note), and of which that was the type and emblem. There will be “employment” there, but it will be without fatigue; there will be the occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and fails into the grave. There
- 134. the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labors. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the “rest” that remains in heaven, and as the laborer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to heaven as the place of eternal repose. (2) Heaven will be like a Sabbath. The best description of it is to say it is “an eternal Sabbath.” Take the Sabbath on earth when best observed, and extend the idea to eternity, and let there be separated all idea of imperfection from its observance, and that would be heaven. The Sabbath is holy; so is heaven. It is a period of worship; so is heaven. It is for praise and for the contemplation of heavenly truth; so is heaven. The Sabbath is appointed that we may lay aside worldly cares and anxieties for a little season here; heaven that we may lay them aside forever. (3) The Sabbath here should be like heaven. It is designed to be its type and emblem. So far as the circumstances of the case will allow, it should be just like heaven. There should be the same employments; the same joys; the same communion with God. One of the best rules for employing the Sabbath aright is, to think what heaven will be, and then to endeavor to spend it in the same way. One day in seven at least should remind us of what heaven is to be; and that day may be, and should be, the most happy of the seven. (4) They who do not love the Sabbath on earth, are not prepared for heaven. If it is to them a day of tediousness; if its hours move heavily; if they have no delight in its sacred employments, what would an eternity of such days be? How would they be passed? Nothing can be clearer than that if we have no such happiness in a season of holy rest, and in holy employments here, we are wholly unprepared for heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be “one long unbroken” sabbath - an eternity of successive Sabbath hours. But what to a sinner could be a more repulsive and gloomy prospect than such an eternal Sabbath? (5) If this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of people for heaven! How is the Sabbath now spent? In idleness; in business; in traveling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, “ennui;” - in revelry and dissipation; in any and every way “except the right way;” in every way except in holy communion with God. What would the race be if once transported to heaven as they are! What a prospect would it be to this multitude to have to spend “an eternity” which would be but a prolongation of the Sabbath of holiness! (6) Let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labor let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease forever. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven - near the throne of God. 2. CLARKE, "There, remaineth therefore a rest to the people of God - It was not, 1. The rest of the Sabbath; it was not, 2. The rest in the promised land, for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and
- 135. communicates, and the eternal glory which it prepares for, and has promised to, genuine believers. There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαβ βατισµος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both. 3. Alex Peterson, "A. What is pictured in these two verses (4:9-10)? The rest that is being referenced is the rest that the children of Israel would have entered had they received God’s Command with faith and obedience. It is a type of the parts of our lives that have not been surrendered to His Will. It is a type of the things we know God would have us do that we have rebelled against doing. There is no misery like having a controversy with God. What is a controversy with God? It’s when you don’t surrender to God’s Will when He has plainly Revealed it to you and you have no doubt what His Will is. At that point, a person is in rebellion against God and cannot have rest. The Holy Spirit will continually Work on a person who is in knowing disobedience to God. When we do surrender to the Revealed Will of God in our lives, we will find that we have entered His Rest. When there are no longer partitioned parts of our minds, our lives, our families, our entertainments, and our businesses separated from His Rule, then we will have taken the spiritual land in our minds for the Kingdom of God. B. How may one be “diligent” to enter into that “rest” (4:11)? We aren’t talking about legalism here. We are talking about making sure that we stay close to the Heart of God by seeking Him in prayer, in His Word, with His people, and doing His Assignments for us here on this earth. Of course, the only way to get any of that done will have to be with an obedient heart of faith, for Jesus Himself said, “Apart from Me, you can do nothing.” But, we will have to be diligent to be faithful to do those things that must be done that God has Equipped us to do. What God has for us to do should be the most important thing in our lives. Teaching this class is the most important thing in my life because God has Called me to do it. This class and the people in it pass through my thoughts and prayers at least a dozen times a day. I am consumed with teaching you what little I can. Your passion should be for what it is that God has for you to do. When you have “taken the land,” that spiritual land that you know God Wants you to Claim, then you will find true satisfaction in the rest of having done God’s Will. C. What do these last two verses say to you (4:12-13)? The Word of God is what the Holy Spirit Uses to Prick our hearts. We cannot hide our disobedience and we do not have an excuse for why we are not surrendered. We are urgently warned not to follow the bad example of the children of Israel, but rather to go ahead, in faith, and take the land! Conclusion:
- 136. We have talked about three possibilities when it comes to obedience. There is Obedience and Rebellion, Obedience and Urgency, and Obedience and Diligence. If I were to survey everyone here and ask how many of us get the concept of what Hebrews talks about regarding Obedience and Rebellion, I think all of you would raise your hands. I think all of us, whether it has been in small part or large, have been in some kind of rebellion against God and His Will. Perhaps some of us are still struggling with our rebellion because we are stubborn, but we are at least wise enough to admit it and try to deal with it. It is a part of “taking the land” that God Wants for Himself and for us. There’s no doubt about it, though. That first step toward walking with God and being obedient to Him will involve getting rid of our rebellion and opening our hearts to His Will. It’s got to be the first thing that happens; no progress takes place until that does. 4. Stedman explains why there remains a Sabbath rest writing that... Though Jesus is not compared here with Joshua in terms of relative greatness, it is apparent from Hebrews 4:8, 9, 10 that the work of Joshua in leading Israel into the rest symbolized by the Promised Land was far inferior to the work of Jesus. He provides eternal rest to all who believe in Him. The fact that God repeats His promise of rest through David in Psalm 95, centuries after Israel had entered Canaan, is used to indicate that Sabbath-rest is the substance andCanaan-rest but a shadow. There was an experience of rest for Israel in Canaan (from armed invasion, natural disasters, failure of crops) when they were faithful to God. But even at best that rest was outward and essentially physical, and could not satisfy the promise of rest to the human race which was intended from the beginning. The author specifically states, There remains, then, a Sabbath-rest for the people of God. (Hebrews 4:8-11 Rest Obtained - New-Creation Rest) 5. JAMISON, "therefore — because God “speaks of another day” (see on Heb_4:8). remaineth — still to be realized hereafter by the “some (who) must enter therein” (Heb_4:6), that is, “the people of God,” the true Israel who shall enter into God’s rest (“My rest,” Heb_4:3). God’s rest was a Sabbatism; so also will ours be. a rest — Greek, “Sabbatism.” In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The “rest” in Heb_4:8 is Greek, “catapausis;” Hebrew, “Noah”; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the “rest” in this Heb_4:9 is the nobler and more exalted (Hebrew) “Sabbath” rest; literally, “cessation”: rest from work when finished (Heb_4:4), as God rested (Rev_16:17). The two ideas of “rest” combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God’s new creation (Rev_21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep_3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our
- 137. Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest “the day which is all Sabbath.” 6. Warren Wiersbe... The writer mentioned two different “rests” found in Old Testament history: (1) God’s Sabbath rest, when He ceased from His Creation activities (Ge 2:2; He 4:4); (2) Israel’s rest in Canaan (Dt. 12:9; Josh 21:43, 44, 45; He 3:11). But he saw in these “rests” illustrations of the spiritual experiences of believers today. The Sabbath rest is a picture of our rest in Christ through salvation (He 4:3; see Mt 11:28). The Canaan rest is a picture of our present rest as we claim our inheritance in Christ (He 4:11, 12, 13; note the emphasis on the Word of God). The first is the rest of salvation; the second is the rest of submission. (see table below). But there is a third rest that enters into the discussion, that future rest that all believers will enjoy with God. “There remains, therefore, a rest to the people of God” (He 4:9)...When the saints enter heaven, it will be like sharing God’s great Sabbath rest, with all labors and battles ended (Re 14:13).(Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) 7. preceptaustin, “Comment: The table below (the historical past, present, future) should not be confused with the three tenses of salvation (See Three Tenses of Salvation) -- (1) Past tense salvation = justification by faith = "Salvation Rest" in the table. (2) Present tense salvation = sanctification = "Submission Rest" in the table - Submission rest is descriptive of the "rest" believers experience as they surrender or yield to the control of the Holy Spirit, ceasing to try to live the Christian life in their own strength. This surrender is a moment by moment, day by day, choice. Each trial, each temptation, each test, provides an opportunity for our old flesh to rise up and take control (with loss of the sense of "rest", cp the "peace of God", "a clear conscience") or to choose to allow the Spirit to control us and empower us through the trial, temptation or test (remembering 1Co 10:13-note). It is not simply a passive "letting go and letting God", but an active working out of our salvation in fear and trembling (Php 2:12-note), fully confident (walking by faith, not sight - 2Co 5:7) that God's Spirit in us will give us the desire and the power to be "victorious" in the moment of decision (Php 2:13-note, cp Jn 6:63, Ro 7:6-note, Ro 8:13-note). This description is the essence of the process of sanctification, of learning to walk by the Spirit (Ga 5:16-note), filled with (controlled by) the Spirit (Ep 5:18-note), keeping in step with the Spirit (Ga 5:25-note). As we conduct ourselves in such a worthy manner pleasing to the Lord (even motivated by our sure hope of an even greater future rest), we will experience the reality of God's rest ("Submission Rest") in this present life. May our Father graciously grant each of us both the desire and the power through His grace and His Spirit to continually experience His presence and His rest, for our good and His glory, all possible through the finished work of His "resting" Son, Christ Jesus. Amen. 8. preceptaustin, “Sabbath rest (4520) (sabbatismos from sabbatízo = keep the Sabbath) literally means a keeping of a sabbath or a keeping of days of rest. It is used in this passage not in the literal sense (meaning to keep a specific day, the "Sabbath" day) but to describe a period of rest for God’s people which is modeled after and is a fulfillment of the traditional Sabbath.
- 138. W E Vine adds that... sabbatismos (σαββατισµός), “a Sabbath-keeping,” is used in Heb 4:9, rv, “a sabbath rest,” kjv marg., “a keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e.g., in Ex 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath “rest” to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law. Because this sabbath “rest” is the “rest” of God Himself, He 4:10, its full fruition is yet future, though believers now enter into it. In whatever way they enter into divine “rest,” that which they enjoy is involved in an indissoluble relation with God. (Vine's Expository Dictionary of New Testament Words) Vine in his collected writings adds this note... There remains therefore a sabbath rest [a sabbatismos, or sabbath-keeping] for the people of God.—no sooner had His handiwork been marred by sin than God began to work with a view to man’s redemption and to the restoration of the enjoyment of the rest of communion with Him. Hence all the pre-figurative sacrifices and types and shadows in the Old Testament. The work of redemption having been accomplished on the Cross, God raised Him from the dead, seated Him at His right hand and rested once more. Man was now called not to keep a seventh-day rest, appertaining to the old creation, but an abiding rest in Christ. In Him God rests eternally. The believer is called to apprehend what it means to enjoy His rest; and this as against the world, the flesh and the devil. This is granted not one day in the week, but a sabbatismos, a sabbath-keeping all the days of the year. This word sabbatismos has a Greek suffix added to a Hebrew word. This is used instead of katapausis (as in He 3:11, 18; 4:1, 3, 5, 10, 11), a cessation.... ...As has been pointed out, our sabbath in this day of the indwelling Holy Spirit and His ministry, is not one day in the week; “there remains [i.e., abides continually] a sabbath rest [a sabbatismos, a sabbath-keeping] for the people of God.” Our rest is in the living and glorified Christ on the ground of His finished work at Calvary. This rest does not depend on special days, it is not intermittent. If kept uninterruptedly as God designs it for us, then our delight is in the Lord and we may enjoy constant fellowship with Him. We are ever to refrain from doing our pleasure, pursuing our own ways and engaging in any business as if it was our own. If we do so we cannot enjoy the privilege of rest in Christ. We are ever to abstain from useless talk of the lips, which “tendeth only to penury” (Prov. 14:23). (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)
- 139. The Messianic Jewish writer Arnold Fruchtenbaum describes sabbatismos as... the ideal rest. It is provided by God. It is available today and the readers of Hebrews can attain it by faith. It means reaching a definite stage of attainment after satisfactorily fulfilling God’s purpose for their life. God finished His work and He entered into Sabbath Rest. Sabbath Rest is a type of spiritual maturity. It was destined primarily for Israel in Ex 20:8, 9, 10, 11. Its symbolic meaning is that it remains for the true believer, both Jew and Gentile. This is a promise of rest available for every believer. If a believer persists in his faith, he will reach a level of spiritual maturity when he ceases to constantly struggle over the basics of the spiritual life. (The Messianic Jewish Epistles : Hebrews, James, First Peter, Second Peter, Jude) Thayer writes that sabbatismos refers to... the blessed rest from toils and troubles looked for in the age to come by the true worshippers of God and true Christians Marvin Vincent writes that ... The sin and unbelief of Israel were incompatible with that (sabbatismos) rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ (Ed: Which will not be fully consummated until we enter into the state of glorification and into the presence of the very one Who Himself is the Source and Essence of Rest!), through whose priestly mediation reconciliation with God will come to pass. Sabbatismos is used here to indicate the perpetual Sabbath rest to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son under the New Covenant in contrast to the weekly Sabbath under the Old Covenant of the Law. In this verse the writer is referring to a divine rest into which the believers enter in their relationship with God not just in eternity future but (in my opinion) also in the here and now while still on earth (albeit our spiritual rest will not be perfected until we reach glory in the presence of God). Hagner notes that... The rare Greek word for Sabbath-rest in this verse (sabbatismos) is deliberately used by the author in place of the word for “rest” used previously in his argument (katapausis) in order to emphasize that the rest of which he has been speaking is of an eschatological order-indeed, of the order of God’s own sabbath-rest. God’s sabbath-rest thus becomes a symbol for our rest. (New International biblical commentary: Hebrews) Craig Evans... The author of Hebrews admonishes Jewish Christians to enter God’s “rest” (Heb 3–4). The author infers from Scripture and Israel’s history that “there remains a sabbath rest [sabbatismos] for the people of God” (Heb 4:9). The reference here is not to weekly Sabbaths or to any particular holy day, but to the eschatological fulfillment of God’s will.
- 140. At this time all believers will enter God’s rest, or sabbath. (Dictionary of New Testament Background : A Compendium of Contemporary Biblical Scholarship) 9. Unger commenting on Hebrews 4:9,10 writes that... Redemptive rest is available for God’s people. These verses refer to the rest called sabbath-keeping (sabbatismos, ‘a state of rest from labor’) which involves the believer’s resting completely in a perfect work of redemption (Heb 4:3,4) as God rested from a perfect work of creation, Heb 4:10. This rest of redemptionreposes wholly in the work of the Cross, and ceases from all self-effort, human merit or legalistic claim as a means either to salvation or sanctification, 10 (cf.Ep 2:8, 9, 10). It projects the victory of faith in conquest over spiritual enemies (the world, the flesh and the devil). (The new Unger's Bible handbook) 10. Donald Guthrie comments that... The description of the rest as a sabbath rest is important because it introduces a word (sabbatismos) which occurs nowhere else. It may have been coined by this writer (so MM), for it effectively differentiates between the spiritual kind of rest and the Canaan rest (the psalm has the word katapausis). (Hebrews: An Introduction and Commentary) 11. “Seven Cole... The author here uses a unique word for rest (sabbatismos), translated “Sabbath rest.” Some think that he coined the word. It calls attention to the spiritual aspect of God’s rest. It goes beyond observing the seventh day as holy. It goes beyond entering the physical Promised Land. This Sabbath rest is a soul-rest. It is what Jesus promised when He said, “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and You will find rest for your souls. For My yoke is easy and My burden is light” (Mt. 11:28, 29, 30). (Hebrews 4:1-11 Cultural Christianity versus Saving Faith) Compare rest [katapausis] in [Re 14:13-note] From the context this Sabbath rest is one in which a believer can enter today (Re 14:10-note) although obviously not as completely and fully as when we are in our future state of glory (Re 14:13-note). This Sabbath Rest for a believer is also described in the next verse as a rest from one's own works. What keeps a person from entering this "Sabbath rest"? (Re 14:11-note) "Disobedience" (which in turn in the context is a manifestation of unbelief - cp Hebrews 3:18, 19-note).
- 141. 12. Ray Stedman...in his discussion of The Rest Obtained Is New-Creation Rest (4:8-11) The use of the term sabbatismos (“Sabbath-rest”) suggests that the weekly sabbath given to Israel is only a shadow of the true rest of God. Paul also declares in Colossians 2:16–17 where he lumps religious festivals, New Moon celebrations and sabbath days together as “a shadow of the things that were to come, the reality, however, is found in Christ.” Thus rest has three meanings: (1) the Promised Land; (2) the weekly sabbath; and (3) that which these two prefigure, that cessation from labor which God enjoys and which he invites believers to share. This third rest not only describes the introduction of believers into eternal life, but also depicts the process by which we will continue to work and live, namely, dependence on God to be at work through us. “It is God who works in you to will and to act according to his good purpose” (Phil 2:13-note). This is in many ways the lost secret of Christianity. Along with seeking to do things for God, we are also encouraged to expect God to be at work through us. It is the key to the apostle’s labors: “I can do everything through him who gives me strength” (Phil 4:13-note). Also, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20-note). Note, “I no longer live”—that is, I do not look for any achievement by my own efforts. Rather “Christ lives in me” and the life I live and the things that I do are “by faith”—that is, done in dependence on the Son of God working in and through me. This makes clear that truly keeping the sabbath is not observing a special day (that is but the shadow of the real sabbath), but sabbath keeping is achieved when the heart rests on the great promise of God to be working through a believer in the normal affairs of living. We cannot depend on our efforts to please God, though we do make decisions and exert efforts. We cease from our own works and look to his working within us to achieve the results that please him. As Jesus put it to the apostles, “Apart from me you can do nothing” (Jn 15:5). They must learn to work, but always with the thought that he is working with them, adding his power to their effort. That is keeping the sabbath as it was meant to be kept! 13. Dr Robert Morey discusses this passage as it relates to the argument used by some (Seventh Day Adventists) to support the keeping of the OT Sabbath... The Hebrews 4:9 Argument The Sabbatarian Position In this chapter the author of Hebrews clearly states that there remains for the Christian a Sabbath day of rest.
- 142. Examination of This Argument 1. This argument’s greatest proponent was the Puritan, John Owen. But the exegetical evidence against his Sabbatarian position is so great that no classic commentator can be cited who agreed with his interpretation. Even some of the Puritans, such as John Brown, rejected Owen’s interpretation. With almost all the classic commentaries and exegetes against the Sabbatarian position on Hebrews 4, this at once makes us suspicious of its validity. 2. A careful exegesis reveals that Hebrews 4 is teaching the exact opposite of the Sabbatarian position. The context is clear on the following points: a. God’s “rest” in Hebrews 3:18 stands symbolically for the promised land. Because of unbelief, most of the generation died in the wilderness instead of entering His “rest” (Heb 3:16, 17, 18, 19). b. From this Old Testament example, the author now informs his audience that the promise of a greater “rest” stands before them (Heb 4:1a). c. This “rest” is of such a nature that: • We can fall short of it (Heb 4:1b). • We fall short if we do not believe the Gospel (Heb 4:2). • It is entered into by faith (Heb 4:3). d. This “rest” is now drawn from another Old Testament example: God’s Sabbath rest (Heb 4:4). e. The author combines God’s Sabbath rest with the “rest” of the promised land (Heb 4:5), and states that disobedience to the Gospel hinders anyone from entering “rest” (Heb 4:6). f. Even now in the age of salvation, the age of “Today” (Heb 4:7; cf. 2Cor. 6:2), God calls us to enter a “rest”; a rest like God’s Sabbath rest; a rest like that in Canaan (Heb 4:9).The only reason for putting the word “Sabbath rest” (Greek, sabbatismos, Heb 4:9) instead of just “rest” as in the rest of the context is that the author had just used God’s “Sabbath” as an illustration or example. g. The nature of the “rest” or “Sabbath rest” of Heb 4:9 is explained in Heb 4:10, 11. • Just as God ceased forever from His works, even so we are to cease from depending upon or trying to produce works to merit salvation. The works we produce are elsewhere called “dead works” (Heb 6:1). • Let us enter the “rest of faith” in the Gospel and persevere to the end. We must not fall into or rest upon dead works.
- 143. • The danger to which the author was addressing himself was apostasy, not which day was to be observed by Christians. The audience was tempted to return to Judaism, thus the author exhorts them to persevere in the faith, and he warns them of condemnation if they become disobedient to the Gospel. The fact that this is the theme of the entire book and the thrust of chapter four is accepted by nearly all commentators. Why do the Sabbatarians ignore this broader and immediate context? The emphasis in Hebrews 4 is on a future rest that yet awaits all who persevere to the end in faith (cf. He 10:38, 39), and the author’s fear that by moving back under the Old Covenant they would fall short of that sabbatismos. The conclusion of the author’s argument is given in Heb 4:14, 15, 16. In order to enter God’s rest, we must “hold firmly to the faith” (Heb 4:14) in Christ’s meritorious priestly atonement. Therefore, let us “approach the throne of grace with confidence” (Heb 4:16) in view of Christ’s work for us. Conclusion - Hebrews 4 is a passage which shows that God’s Sabbath and the Promised Land were an eschatological foreshadowing of the believer’s rest of faith in the Gospel of salvation, accomplished by the sealing of the New Covenant by the blood of Christ. Heb. 4:9 does not say “Sabbath day” but rather “Sabbath-like rest” (sabbatismos). The context rules out the Sabbatarian interpretation, because the emphasis falls not on a day to be observed in this age, but on an eternal rest awaiting all who live by faith until the end (cf. Heb 3:14). (The encyclopedia of practical Christianity) 14. Charles Simeon writes of the glorious privileges that are entailed by the concept of rest... They have already in some respect entered into rest— They are freed from the terrors of a guilty conscience. They feel a delight in ordinances and Sabbaths. Their minds are fully satisfied with the Gospel salvation. They experience the truth of our Lord’s promise But the rest which awaits them is far superior to that they now possess—They will enjoy a freedom from all labours and sorrows—They are constrained to labour as long as they are in the world. Their whole life resembles a race or warfare. They can obtain nothing without strenuous exertions: and of necessity they are encompassed with many sorrows. But in heaven they will cease from their labours: nor will their happiness have any intermission or alloy. They will be exempt from all influence of sin or temptation—Sin now defiles their very best services. Satan is also unwearied in his endeavours to corrupt them. These are sources of much pain to them at present. But the souls of all in heaven are made perfect: nor can any unclean thing enter to defile them. Their triumph will be complete and ever-lasting.
- 144. They will dwell in the immediate presence of their God—Their capacity of enjoying God will be wonderfully enlarged: they will behold him not darkly, as now, but face to face. The Saviour’s glory will be the object of their devoutest admiration. Their delight in him will surpass their present conceptions. They shall know that their happiness will be eternal. Then will every desire of their heart be fully satisfied. (Hebrews 4:9 The Rest that Remains for God's People - Online) 14. C H Spurgeon... Another reason why God rested on the seventh day was, that not only was the work finished, but all that was finished was good. We read that, at the conclusion of his six days, work, “God saw every thing that he had made, and, behold, it was very good,” and therefore he rested; and oh, what rest a believer gets when he looks on the finished work of Jesus Christ, and after examining every part of it, is able to say of it all, “It is very good.” To see Christ’s work of covering sin, and to note how his substitutionary sacrifice has covered it so completely that even God himself cannot see it, is indeed “very good.” To realize that Christ has sunk our sins into oblivion, and made them cease to be, this also is “very good.” To look at Christ’s justifying righteousness, and to mark how perfect it is, not a thread missing, no part of the goodly texture having a flaw in it, this too is “very good.” To see Christ as our Prophet, Priest, and King, to view him in all his relationships and offices, this too is “very good.” Yes, beloved, this is the way to get the Sabbatismos, the true rest which remains for the people of God. If we examine the work of Christ, both in its completeness, and in all its details, as God the Father looked at his works, and praised them all, if we let our judgement feel what a strong rock we have on which to build our eternal peace, then, like the ever-blessed Jehovah himself, we shall rest, and enter into his rest. Oh, that God would, by his grace, enable us so to do (The Believer's Present Rest) 15. F B Meyer - Our Daily Homily - Devotional on Rest Therefore I swore in My anger, Truly they shall not enter into My rest. Psalm 95:11 God’s Rest has been waiting for man’s entrance, since He rested from all the work that He created and made. To all other days there were evening and morning, but not to this. It does not consist in circumstances, or conditions of existence, but in disposition. It does not lie, as sacred poets have too often suggested, beyond the confines of this world — it is now, and here. Canaan is not primarily a type of heaven; but of that blessed experience which is ours when we have passed the Jordan of death to natural impulse or selfish choice, and have elected for evermore to accept, and delight in, the will of God. Will you not take up this position today? Today! Oh that ye would hear his voice! To hear his voice speaking in the heart, in circumstances, and in nature, and to obey promptly, gladly, blithely, — this would bring the soul into the rest that remains unexhausted for the people of God. Are you hardening your heart against some evident duty to which you are
- 145. called, but which you are evading? Are you hardening your heart to some appeal which comes to you through the ties of kinship and nature? Are you saying, "Can God subdue these Canaanites", instead of "God can"? Beware, for this is the sin of Massah and Meribah, which, being interpreted, means strife. Woe to those that strive with their Maker; let the potsherd strive with the potsherds of the earth. (Isa 45:9KJV) (Ed: Dear reader - In this paragraph Meyer seems to be placing the emphasis on the initial salvation experience, whereas in the following paragraph he clearly emphasizes the process of sanctification.) Every one comes in the Christian life, once at least, to Kadesh-Barnea. On the one hand the land of rest and victory; on the other the desert wastes. The balance, quivering between the two, is turned this way by faith; that by unbelief. Trust God, and rest. Mistrust Him, and the door closes on rest, to open to wanderings, failure, and defeat. (Editorial comment: But not to loss of salvation if one is genuinely saved in the first place!) (Meyer, F. B. Our Daily Homily) 16. F B Meyer - Sabbath rest - There is a rest for weary souls. — God speaks of it as His Rest. He entered it, we are told, when He had finished His work; and beheld it to be very good; and ever since the door has been standing open for the travel-stained, weary children of men to enter it. To every other creation-day there were evening and morning, but not to this; it partakes of the nature of eternity in its timeless bliss. Let us rejoice that this rest remaineth. — Of course, the Sabbath, which was and is a type of it, could not exhaust it. And Canaan, with its sweet plains and cessation of the wilderness wanderings, could not completely fulfill it; because centuries after it had been given through Joshua, in the Psalms God spoke of yet another day, as though his rest were still future. The rest may be a present experience. — The word “remains” has diverted the thoughts of commentators who have supposed it referred to heaven. There is rest, sweet rest, there. But “remains” means “unexhausted, unrealized, by aught which has taken place.” The rest is for us here and now. “We which have believed do enter into rest.” Where is it? In the bosom of Christ: “Come unto Me, and I will give you rest.” It is in ploughing the furrow of daily duty — “Take my yoke; ... and find rest.” This rest is compatible with great activity. — He that enters into the Divine rest is not reduced to quietism. On the seventh day the Creator rested from creation; but He works in providence. Jesus, on the seventh day, rested from Calvary; but He pleads in heaven. Cease from your own works, after a similar fashion; abandon your restless planning and striving; by the grace of the Holy Spirit better service will be produced. (Meyer, F. B. Our Daily Homily) 17. F B Meyer Devotional on Rest Now the Lord my God hath given me rest on every side. (1Kings 5:4)
- 146. God is the Rest-Giver. When He surrounds us on every side with His protecting care, so that our life resembles one of the cities of the Netherlands in the great war— inaccessible to the foe because surrounded by the waters of the sea, admitted through the sluice— then neither adversary nor evil occurrence can break in, and we are kept in perfect peace, our minds being stayed on God. Hidden in the hollow of His blessed hand, Never foe can enter, never traitor stand. Have you experienced the rest which comes by putting God round about you, on every side—like the light which burns brightly on a windy night because surrounded by its four panes of clear glass? Ah! what a contrast between the third (1Kings 5:3) and fourth verse: Wars on every side; Rest on every side. And yet the two are compatible, because the wars expend themselves on God, as the waves on the shingle; and there are far reaches of rest within, like orchards and meadows and pasture-lands beyond the reach of the devastating water. Out of such rest should come the best work. We are not surprised to find Solomon announcing his purpose to build a house unto the name of the Lord. Mary, who sat at the feet of Jesus, anointed Him. Out of quiet hearts arise the greatest resolves; just as from the seclusion of country hamlets have come the greatest warriors, statesmen, and patriots. Men think, foolishly, that the active, ever-moving souls are the strongest. It is not so, however. They expend themselves before the day of trial comes. Give me those who have the power to restrain themselves and wait; these are they that can act with the greatest momentum in the hour of crisis. (Meyer, F. B. Our Daily Homily) 18. Morning and evening: Daily readings (January 18 AM) by C H Spurgeon - How different will be the state of the believer in heaven from what it is here! Here he is born to toil and suffer weariness, but in the land of the immortal, fatigue is never known. Anxious to serve his Master, he finds his strength unequal to his zeal: his constant cry is, “Help me to serve thee, O my God.” If he be thoroughly active, he will have much labour; not too much for his will, but more than enough for his power, so that he will cry out, “I am not wearied of the labour, but I am wearied in it.” Ah! Christian, the hot day of weariness lasts not for ever; the sun is nearing the horizon; it shall rise again with a brighter day than thou hast ever seen upon a land where they serve God day and night, and yet rest from their labours. Here, rest is but partial, there, it is perfect. Here, the Christian is always unsettled; he feels that he has not yet attained. There, all are at rest; they have attained the summit of the mountain; they have ascended to the bosom of their God. Higher they cannot go. Ah, toil-worn labourer, only think when thou shalt rest for ever! Canst thou conceive it? It is a rest eternal; a rest that “remaineth.” Here, my best joys bear “mortal” on their brow; my fair flowers fade; my dainty cups are drained to dregs; my sweetest birds fall before Death’s arrows; my most pleasant days are shadowed into nights; and the flood-tides of my bliss subside into ebbs of sorrow; but there, everything is immortal; the harp abides unrusted, the crown unwithered, the eye undimmed, the voice unfaltering, the heart unwavering, and the immortal
- 147. being is wholly absorbed in infinite delight. Happy day! happy! when mortality shall be swallowed up of life, and the Eternal Sabbath shall begin. (Spurgeon, C. H.) 19. F B Meyer from The Way Into the Holiest discusses "The Gospel of Rest"... THE keynote of this chapter is Rest. In the second verse it is spoken of as a gospel, or good news. And is there any gospel that more needs preaching in these busy, weary days, through which our age is rushing to its close, than the Gospel of Rest? On all hands we hear of strong and useful workers stricken down in early life by the exhausting effects of mental toil. The tender brain tissues were never made to sustain the tremendous wear and tear of our times. There is no machinery in human nature to repair swiftly enough the waste of nervous energy which is continually going on. It is not, therefore, to be wondered at that the symptoms of brain tiredness are becoming familiar to many workers, acting as warning signals, which, if not immediately attended to, are followed by some terrible collapse of mind or body, or both. And yet it is not altogether that we work so much harder than our forefathers; but that there is so much more fret and chafe and worry in our lives. Competition is closer. Population is more crowded. Brains are keener and swifter in their motion. The resources of ingenuity and inventiveness, of creation and production, are more severely and constantly taxed. And the age seem's so merciless and selfish. If the lonely spirit trips and falls, it is trodden down in the great onward rush, or left behind to its fate; and the dread of the swoop of the vultures, with rustling wings, from unknown heights upon us as their prey, fills us with an anguish which we know by the familiar name of care. We could better stand the strain of work if only we had rest from worry, from anxiety, and from the fret of the troubled sea that cannot rest, as it moans around us, with its yeasty waves, hungry to devour. Is such a rest possible? This chapter states that such a rest is possible. "Let us labor therefore to enter into that rest." Rest? What rest? His rest, says the first verse; my rest, says the third verse; God's rest, says the fourth verse. And this last verse is a quotation from the earliest page of the Bible, which tells how God rested from all the work that he had made. And as we turn to that marvelous apocalypse of the past, which in so many respects answers to the apocalypse of the future given us by the Apostle John, we find that, whereas we are expressly told of the evening and morning of each of the other days of creation, there is no reference to the dawn or close of God's rest-day; and we are left to infer that it is impervious to time, independent of duration, unlimited, and eternal; that the ages of human story are but hours in the rest-day of Jehovah; and that, in point of fact, we spend our years in the Sabbath-keeping of God. But, better than all, it would appear that we are invited to enter into it and share it; as a child living by the placid waters of a vast fresh water lake may dip into them its cup, and drink and drink again, without making any appreciable diminution of its volume or ripple on its expanse. What is meant by God resting? Surely not the rest of weariness! "He fainteth not, neither is weary." Though he had spread forth the heavens, and laid the foundations of the earth, and weighed the mountains in scales, and the hills in a balance, and had invented ten thousand differing forms of being, yet his inventiveness was as fresh, his energy as vigorous as ever.
- 148. Surely not the rest of inactivity. "My Father worketh hitherto," said our Lord. "In him we live, and move, and have our being." True, he is not now sending forth, so far as we know, suns, or systems, or fresh types of being. But his power is ever at work, repairing, renewing, and sustaining the fabric of the vast machinery of the universe. No sparrow falls to the ground without him. The cry of the young lion and the lowing of the oxen in the pastures attract his instant regard. "In him all things consist." It was the rest of a finished work. He girded himself to the specific work of creation, and summoned into being all that is; and when it was finished he said it was very good: and at once he rested from all his work which he had created and made. It was the rest of divine complacency, of infinite satisfaction, of perfect content. It was equivalent to saying, "This creation of mine is all that I meant it to be, finished and perfect. I am perfectly satisfied; there is nothing more to be done; it is all very good." This, then, is the rest which we are invited to share. We are not summoned to the heavy slumber which follows over-taxing toil, nor to inaction or indolence; but to the rest which is possible amid swift activity and strenuous work; to perfect equilibrium between the outgoings and incomings of the life; to a contented heart; to peace that passeth all understanding; to the repose of the will in the will of God; and to the calm of the depths of the nature which are undisturbed by the hurricanes which sweep the surface, and urge forward the mighty waves. This rest is holding out both its hands to the weary souls of men throughout the ages, offering its shelter as a harbor from the storms of life. But is it certain that this rest has not already been entered and exhausted by the children of men? That question is fully examined and answered in this wonderful paragraph. The Sabbath did not realize that rest (Heb 4:3). We cannot prize its ministry too highly. Its law is written, not only in Scripture, but in the nature of man. The godless band of French Revolutionists found that they could not supersede the week by the decade, the one-day-in-seven by the one-day in-ten. Like a ministering angel it relieves the monotony of labor, and hushes the ponderous machinery of life, and weaves its spell of rest; but it is too fitful and transient to realize the rest of God. It may typify it, but it cannot exhaust it. Indeed, it was broken by man's rebellion as soon as God had sanctified and hallowed it. Canaan did not realize that rest (ver. 8). The Land of Promise was a great relief to the marchings and privations of the desert. But it was constantly interrupted, and at last, in the Captivity, broken up; as the forms of the mountains in the lake by a shower of hail. Besides, in the Book of Psalms, written four hundred years after Joshua had led Israel across the Jordan, The Holy Spirit, speaking by David, points onward to a rest still future (Psalm 95:7). Surely, then, if neither of these events has realized the rest of God, it remains still, waiting for us and all the people of God. "There remaineth, therefore," unexhausted and unrealized, "a Sabbath-keeping to the people of God." And there is yet a further reason for this conviction of God's unexhausted rest. Jesus, our Forerunner and Representative, has entered into it for us. See what verse 10 affirms: "He that is entered into his rest; " and who can he be but our great Joshua, Jehovah-Jesus? He also has ceased from his own work of redemption, as God did from his of creation. After the creative act, there came the Sabbath, when God ceased from his work, and pronounced it very good; so, after the redemptive act, there came the Sabbath to the Redeemer. He lay,
- 149. during the seventh day, in the grave of Joseph, not because he was exhausted or inactive, but because redemption was finished, and there was no more for him to do. He sat down at the right hand of the Majesty on High; and that majestic session is a symptom neither of fatigue nor of indolence. He ever liveth to make intercession; he works with his servants, confirming their words with signs; he walks amid the seven golden candlesticks. And yet he rests as a man may rest who has arisen from his ordinary life to effect some great deed of emancipation and deliverance; but, having accomplished it, returns again to the ordinary routine of his former life, glad and satisfied in his heart. Nor is this rest for Christ alone; but for us also, who are forever identified with him in his glorious life. We have been raised up together with him in the mind and purpose of God, and have been made to sit with him in the heavenlies; so that in Jesus we have already entered into the rest of God, and have simply to appropriate it by a living faith. How, then, may we practically realize and enjoy the rest of God ?-( 1) We must will the will of God. So long as the will of God, whether in the Bible or in providence, is going in one direction and our will in another, rest is impossible. Can there be rest in an earthly household when the children are ever chafing against the regulations and control of their parents? How much less can we be at rest if we harbor an incessant spirit of insubordination and questioning, contradicting and resisting the will of God! That will must be done on earth as it is in heaven. None can stay his hand, or say, What dost thou? It will be done with us, or in spite of us. If we resist it, the yoke against which we rebel will only rub a sore place on our skin; but we must still carry it. How much wiser, then, meekly to yield to it, and submit ourselves under the mighty hand of God, saying, "Not my will, but thine be done!" The man who has learned the secret of Christ, in saying a perpetual "Yes" to the will of God; whose life is a strain of rich music to the theme, "Even so, Father"; whose will follows the current of the will of God, as the smoke from our chimneys permits itself to be wafted by the winds of autumn, that man will find rest unto his soul. We must accept the finished work of Christ. He has ceased from the work of our redemption, because there was no more to do. Our sins and the sins of the world were put away. The power of the adversary was annulled. The gate of heaven was opened to all that believe. All was finished, and was very good. Let us, then, cease from our works. Let us no longer feel as if we have to do aught, by our tears or prayers or works, to make ourselves acceptable to God. Why should we try to add one stitch to a finished garment, or append one stroke to the signed and sealed warrant of pardon placed within our hands? We need have no anxiety as to the completeness or sufficiency of a divinely finished thing. Let us quiet our fears by considering that what satisfies Christ, our Saviour and Head, may well satisfy us. Let us dare to stand without a qualm in God's presence, by virtue of the glorious and completed sacrifice of Calvary. Let us silence every tremor of unrest by recalling the dying cry on the cross, and the witness of the empty grave. We must trust our Father's care. "Casting all your care upon him, for he careth for you." Sometimes like a wild deluge, sweeping all before it, and sometimes like the continual dropping of water, so does care mar our peace. That we shall some day fall by the hand of Saul; that we shall be left to starve or pine away our days in a respectable workhouse; that
- 150. we shall never be able to get through the difficulties of the coming days or weeks; household cares, family cares, business cares; cares about servants, children, money; crushing cares, and cares that buzz around the soul like a swarm of gnats on a summer's day, what rest can there be for a soul thus beset? But, when we once learn to live by faith, believing that our Father loves us, and will not forget or forsake us, but is pledged to supply all our needs; when we acquire the holy habit of talking to him about all, and handing over all to him, at the moment that the tiniest shadow is cast upon the soul; when we accept insult and annoyance and interruption, coming to us from whatever quarter, as being his permission, and, therefore, as part of his dear will for us, then we have learned the secret of the Gospel of Rest. We must follow our Shepherd's lead. " We which have believed do enter into rest" (Heb 4:3). The way is dark; the mountain track is often hidden from our sight by the heavy mists that hang over hill and fell; we can hardly discern a step in front. But our divine Guide knows. He who trod earth's pathways is going unseen at our side. The shield of his environing protection is all around; and his voice, in its clear, sweet accents, is whispering peace. Why should we fear? He who touches us, touches his bride, his purchased possession, the apple of his eye. We may, therefore, trust and not be afraid. Though the mountains should depart, or the hills be removed, yet will his loving kindness not depart from us, neither will the covenant of his peace be removed. And amid the storm, and darkness, and the onsets of our foes, we shall hear him soothing us with the sweet refrain of his own lullaby of rest: "My peace I give unto you; in the world ye shall have tribulation, but in me ye shall have peace." 10 for anyone who enters God's rest also rests from his own work, just as God did from his. 1. BARNES, "For he that is entered into rest - That is, the man who is so happy as to reach heaven, will enjoy a rest similar to what God had when he finished the work of creation. It will be: (1) A cessation from toil; and, (2) It will be a rest similar to that of God - the same kind of enjoyment, the same freedom from care, anxiety, and labor. How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then:
- 151. (1) Not to mourn improperly for those who have left us and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil! (2) Let us in our toils look forward to the world of rest. Our labors will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us. (3) Labor while is is called today. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from “our” work as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbor will not come to admonish his neighbor; compare Luk_16:24-29. We shall all have ceased from our work as God did from his; and never again shall we speak to a living friend to invite him to heaven. 2. CLARKE, "For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory. Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation. Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in Rev_14:13. I understand it as including both. In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase שבתעלאהושבתהתאה shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev_19:30 : Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen. 3. GILL, "For he that is entered into his rest, &c. This is to be understood not of believers, nor of their entrance into the Gospel rest, or into eternal rest, but of the Lord Jesus Christ; for a single person is only spoken of, and not many, as in Heb_4:3 and the rest entered into is his own, which cannot be said of any other; and besides, a comparison is run between his entrance into rest, and ceasing from his works, and God's resting the seventh day, and ceasing from his, which can only agree with him; and besides, Christ is immediately spoken of, and at large described in Heb_4:12. Now he entered into his rest, not when he was laid in the grave, but when he rose from the dead, and ascended into heaven, and sat down at the right hand of God, as having done his work; and this is the ground and foundation of the saints' rest under the Gospel dispensation; for these words are a reason of the former, as appears by the causal particle "for": and now being at rest,
- 152. he also hath ceased from his own works, as God did from his; Christ had works to do, as preaching the Gospel, performing miracles, and obtaining the redemption and salvation of his people: these were given him to do, and he undertook them, and he has finished them; and so ceases from them, as never to repeat them more; they being done effectually, stand in no need of it; and so as to take delight and complacency in them; the pleasure of the Lord prospering in, his hand, the effects of his labour answering his designs; just as God ceased from the works of creation, when he had finished them. 4. HENRY, "He that hath entered into rest hath also ceased from his own works as God did from his, Heb_4:10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption. VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness. 5. JAMISON, "For — justifying and explaining the word “rest,” or “Sabbatism,” just used (see on Heb_4:9). he that is entered — whosoever once enters. his rest — God’s rest: the rest prepared by God for His people [Estius]. Rather, “His rest”: the man’s rest: that assigned to him by God as his. The Greek is the same as that for “his own” immediately after. hath ceased — The Greek aorist is used of indefinite time, “is wont to cease,” or rather, “rest”: rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [Grotius] (Jer_6:16; Mat_11:28, Mat_11:29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and molded into conformity with Him as our archetype [Calvin]. from his own works — even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Gen_2:3, Gen_2:15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God’s people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. Alford translates, “He that entered into his (or else God’s, but rather ‘his’; Isa_11:10, ‘His rest’: ‘the joy of the Lord,’ Mat_25:21, Mat_25:23) rest (namely, Jesus, our Forerunner, Heb_4:14; Heb_6:20, ‘The Son of God that is passed through the heavens’: in contrast to Joshua the type, who did not bring God’s people into the heavenly rest), he himself (emphatical) rested from his works (Heb_4:4), as God (did) from His own” (so the Greek, “works”). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has
- 153. ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God’s creation rest, once for all completed, and rested from, but now still upheld (see on Heb_4:4). 6. CALVIN, "For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar. Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? For here we must always begin, when we speak of a godly and holy life, that man being in a manner dead to himself, should allow God to live in him, that he should abstain from his own works, so as to give place to God to work. We must indeed confess, that then only is our life rightly formed when it becomes subject to God. But through inbred corruption this is never the case, until we rest from our own works; nay, such is the opposition between God's government and our corrupt affections, that he cannot work in us until we rest. But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. [70] Thus believers enter it but on this condition, -- that by running they may continually go forward. But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is
- 154. the end of the Law. __________________________________________________________________ [69] The general drift of the passage is evident, yet the construction has been found difficult. Without repeating the various solutions which have been offered, I shall give what appears to me the easiest construction, -- 3. We indeed are entering into the rest who believe: as he hath said, "So that I sware in my wrath, They shall by no means enter into my rest," when yet the works were finished since the foundation of 4. the world; (for he hath said thus in a certain place of the seventh day, "And God rested on the seventh day from all his works," 5. and again in this place, "They shall by no means enter into my 6. rest;") it then remains therefore that some do enter in because of unbelief. The particle epei has created the difficulty, which I render in the sense of epeita, then consequently the argument is simply this: Inasmuch as God had sworn that the unbelieving should not enter into his rest long after the rest of the sabbath was appointed; it follows as a necessary consequence that some do enter into it, though the unbelieving did not enter. The argument turns on the word "rest;" It was to show that it was not the rest of the Sabbath. The argument in the next verses turns on the word "today," in order to show that it was not the rest of Canaan. The fourth and fifth verses are only explanatory of the concluding sentence of the preceding, and therefore ought to be regarded as parenthetic. -- Ed. [70] Many, like Calvin, have made remarks of this kind, but they are out of place here; for the rest here mentioned is clearly the rest in heaven. -- Ed. 7. Guzik explains Hebrews 4:10 this way... This cessation from works as a basis for righteousness fulfills our “Sabbath rest.” God rested from His works on the original Sabbath of Ge 2:2 because the work was finished. We cease from self-justifying works because the work is finished by Jesus on the cross. (David Guzik. The Enduring Word Commentary Series) A little humor: Man’s view: God made beast and man, then rested. Then He made woman, and no one has ever rested since, beast, man, or God. 8. Leon Morris... To enter rest means to cease from one's own work, just as God ceased from his. There are uncertainties here. Some think the reference is to Jesus, who would certainly fit the description except for the "anyone" (which is a reasonable interpretation of the Greek). But
- 155. the general reference is there, and we must take it to refer to the believer. The question then arises whether the rest takes place here and now, or after death, as seen in Rev 14:13 (note): Blessed are the dead who die in the Lord... they will rest (anapauo) from their labor, for their deeds will follow them. Bruce thinks it is an experience which they do not enjoy in their present mortal life, although it belongs to them as a heritage, and by faith they may live in the good of it here and now (in loc.). I should reverse his order and say that they live in it here and now by faith (2Co 5:7), but what they know here is not the full story (cp 1Co 13:12, 13, 2Co 3:18). That will be revealed in the hereafter. There is a sense in which to enter Christian salvation means to cease from one's works and rest securely on what Christ has done. And there is a sense in which the works of the believer, works done in Christ, have about them that completeness and sense of fulfillment that may fitly be classed with the rest in question. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) (Bolding added) 9. Bob Deffinbaugh's analysis of a rest that remains... There is still a “rest” that is available to us “today.” I would understand this to have present and future dimensions, just as salvation has. There is surely a “salvation rest,” a resting from our works in an effort to earn God’s favor, when we come to faith in the finished work of the Lord Jesus on the cross of Calvary. And there is the eternal rest which all Christians will experience. (Ed: For literalist interpreters of Scripture such as myself this is a "two phase" experience - Phase 1 = The Millennium and Phase 2 = The New Heavens and New Earth - both will be times of rest!) But there must also be what we might call a “sanctification rest,” a rest from striving as Christians in the power of the flesh, in a futile effort to attain godliness (Ed: And yet we see in the achievement of godliness a divine, mysterious paradox for elsewhere we as believers are commanded to discipline ourselves for godliness! 1Ti 4:7, 8-note). I believe that we see this in Romans 7 and 8. Romans 7 is the description of a Christian trying to live up to God’s standards in the power of the flesh, and failing badly. Romans 8 is the solution. The Christian is to live in the power of the Holy Spirit, the same Spirit that raised the dead body of Jesus from the grave (Jn 6:63). By the working of His Spirit in us, we are able, to some degree, to live a godly life (see Ro 8:1-17). This is resting in Him, or we might even say,abiding in Him (see Jn 15:1-14). This is the key to fruitfulness (Editorial question: How many productive fruit trees do you see laboring and groaning to yield their fruit? Our Christian lives are to rest and produce just like these fruit trees!) (Defining Rest Hebrews 41-10)
- 156. 10. preceptaustin, “Has...rested from his works - Entering this rest does not mean the believer no longer needs to work nor that there is no longer any place for doing good works (see study of Good Deeds). The idea is that there is no longer any place for personal works performed in an attempt to merit God's acceptance or produce one's own righteousness (which is merely empty, useless "self righteousness" which God calls "filthy rags" - Is 64:6KJV). As (5618) (hosper) as indeed God did. The point is that if God chose to rest (He did not have to rest), then we should follow His example. This "rest" is not cessation of work (cp Jn 5:17), but rather (gloriously) a cessation of the weariness and pain in toiling in an attempt to please God. Although the writer is speaking of God resting from His work of Creation in this passage, there is a New Testament parallel in Christ Who is the Lord of the Sabbath! (Mt 12:8, Mk 2:8, Lk 6:5) When Christ cried, It is finished (Jn 19:30), He forever rested from His atoning work. And yet the "resting Christ" still works, even as the "working God" still rests. When we believed, we finished (or at least we should have ceased) with our attempts at works based righteousness and entered God’s rest found only in Christ's perfect righteousness now imputed to our spiritual account. And yet like the Father and the Son (Jn 5:17) our rest is not to be one of inactivity but of a seeking to carry out good ("God") deeds (Jn 15:8) Ephesians 2:8-10 clearly affirms that when believers enter God's rest of salvation, they do not also discard "good works"... For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works (These are in fact the works which the writer of Hebrews says we are to "rest [cease] from"!), so that no one may boast. For we are His workmanship, created in Christ Jesus (Why were believers made new creations in Christ? One purpose is...) for good works, which God prepared beforehand so that we would walk in them (What does "prepared beforehand" imply? Clearly that we must seek to enter into those works that are preordained for us to carry out. Abiding [dwelling, living] in the Vine [Jn 15:5] is a key to entering into fruitful works which stand in stark contrast to futile works that are self initiated and self empowered and self glorifying rather than God glorifying [1Co 10:31, Mt 5:16-note], 1Co 6:19-note, 1Co 6:20-note]!). (Eph 2:8, 9-note, Ep 2:10-note) Kistemaker explains that... From Psalm 95 the author has shown that the rest that the Israelites enjoyed in Canaan was not the rest God intended for his people. The intended rest is a Sabbath-rest, which, of course, is a direct reference to the creation account (Ge 2:2; see also Ex 20:11; 31:17) of God’s rest on the seventh day. For the believer the Sabbath is not merely a day of rest in the sense that it is a cessation of work. Rather it is a spiritual rest—a cessation of sinning. It entails an awareness of being in the sacred presence of God with his people in worship and praise. (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos) John Newton alluded to this Sabbath-rest Safely through another week God has brought us on our way; Let us now a blessing seek, Waiting in His courts today;
- 157. Day of all the week the best, Emblem of eternal rest. 11. MURRAY, “In ver. 10 we have here another proof that the rest does not refer to heaven. How needless it would be in that case to say of those who have died, For he that hath entered into his rest, hath himself also rested from his works, as God did from His. The remark would have no point. But what force it has in connection with the rest of faith in this life, pointing us to what is the great secret of this entrance into rest the ceasing from works, as God did from His. In God we see, as it were, two distinct stages in His relation to His work. The first was that of creation until He had finished all His work which He created and made. The second, His rest when creation was finished, and He rejoiced in what He had made, now to begin the higher work of watch ing the development of the life He had intrusted the creature with, and securing its sanctification and perfection. It is a rest from work which is now finished, for higher work now to be carried on. Even so there are the two stages in the Christian life. The one in which, after conversion, a believer seeks to work what God would have him do. The second, in which, after many a painful failure, he ceases from his works, and enters the rest of God, there to find the power for work in allowing God to work in him. It is this resting from their own work which many Christians cannot understand. They think of it as a state of passive and selfish enjoyment, of still contemplation which leads to the neglect of the duties of life, and unfits for that watchfulness and warfare to which Scripture calls. What an entire misunder standing of God s call to rest. As the Almighty, God is the only source of power. In nature He works all. In grace He waits to work all too, if man will but consent and allow. Truly to rest in God is to yield oneself up to the highest activity. We work, because He worketh in us to will and to do. As Paul says of himself, " I labour, striving according to His working who worketh in me with might " (lit. " agonising according to His energy who energises in me with might "). Entering the rest of God is the ceasing from self-effort, and the yielding up one self in the full surrender of faith to God s working. How many Christians are there who need nothing so much
- 158. as rightly to apprehend this word. Their life is one of earnest effort and ceaseless struggling. They do long to do God s will, fboltest of Bll 153 and to live to His glory. Continued failure and bitter disap pointment is their too frequent experience. Very often as the result they give themselves up to a feeling of hopelessness : it never will be otherwise. Theirs is truly the wilderness life they have not entered into God s rest. Would that God might open their eyes, and show them Jesus as our Joshua, who has entered into God s presence, who sits upon the throne as High Priest, bringing us in living union with Himself into that place of rest and of love, and, by His Spirit within us, making that life of heaven a reality and an experience. He that is entered into rest, hath himself also rested from his works, as God did from His. And how does one rest and cease from his works ? It is by ceasing from self. It is the old self life that always insists upon proving its goodness and its strength, and presses forward to do the works of God. It is only in death that we rest from our works. Jesus entered His rest through death; each one whom He leads into it must pass through death. " Reckon yourself to be indeed dead unto sin, and alive unto God in Christ Jesus our Lord." Believe that the death of Christ, as an accomplished fact, with all that it means and has effected, is working in you in all its power. You are dead with Him and in Him. Consent to this, and cease from dead works. " Blessed are the dead that die in the Lord. Yea, saith the Spirit, for they do rest from their labours." That is as true of spiritual dying with Christ as of the death in the body. To sinful nature there is no rest from work but through death. He that is entered into rest hath rested from his works. The ceasing from our works and the entering the rest of God go together. Read the first chapter of Joshua, and hear God s words of strength and encouragement to everyone who would 154 Cbe Doliest of 2UI
- 159. enter. Exchange the wilderness life with your own works for the rest-life in which God works. Fear not to believe that Jesus came to give it, and that it is for you. 7. Not I, but Christ. This is the rest of faith in which a man rests from his works. With the unconverted man it is, Not Christ, but I. With the feeble and slothful Christian, I and Christ : / first, and Christ to fill up what is wanting. With increasing earnestness it becomes, Christ and I : Christ first, but still I second. With the man who dies with Christ it is, Not I, but Christ : Christ alone and Christ all. He has ceased from his work : Christ liveth in him. This is the rest of faith. 2. God saith of His dwelling among His people, "This is My rest ; here will I dwell." Fear not to say this too. It is the rest of God in His delight and pleasure In the work of His Son, In His love to Jesus and all who belong to Him. It is the rest of Jesus In His finished work, sitting on the throne, resting in the Father s love. 11 Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience. 1. BARNES, "Let us therefore labour - Let us earnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief, and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence; and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it. Of unbelief - Margin, “disobedience.” The word “unbelief” best expresses the sense, as the apostle was showing that this was the principal thing that prevented people from entering into heaven; see the notes at Heb_3:12.
- 160. 2. CLARKE, "Let us labor therefore - The word σπουδασωµεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory. Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation. 3. GILL, "Let us labour therefore to enter into that rest,.... Not eternal rest; this is not to be entered into now; nor is an entrance into it to be obtained by labour; salvation is not by works; eternal life is a free gift; good works do not go before to prepare heaven for the saints, but follow after: nor is the saints' entrance into it a precarious thing; God has promised it, and provided it for his people; Christ is in the possession of it, and is preparing it for them; and the Spirit of God is working them up for the self same thing, and Christ will give them an abundant entrance into it: but the Gospel rest is here meant, that rest which believers now enter into, and is at this present time for them, Heb_4:3 and though true believers are entered into it, yet their rest, peace, and joy in Christ, is not full; they enter by degrees into it, and by believing enjoy more of it: and this is to be laboured for by prayer, hearing the word, and attendance on ordinances; and this requires strength, diligence, and industry; and supposes difficulties and discouragements, through the corruptions of the heart, and the temptations of Satan; and this is designed to quicken and awaken a godly jealousy in God's people, over themselves: lest any man fall after the same example of unbelief; into the sin of unbelief, and into punishment through it, as the Israelites did; who sinning, their carcasses fell in the wilderness, and they entered not into God's rest, as he swore they should not: true believers may fall into sin, and from a degree of the exercise of grace, and of the steadfastness of the Gospel; but they cannot finally and totally fall away, because they are kept by the power of God; yet they may so fall, as to come short, or at least seem to come short of enjoying the rest and peace of the Gospel state: external professors may fall from the Gospel, and the religion they have professed, and come short of the glory they expected; and fall into just and deserved punishment, in like manner as the unbelieving Israelites did. 4. HENRY, "In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives. I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb_4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ecc_5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. “Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains.” Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.
- 161. II. Here we have proper and powerful motives to make the advice effectual, which are drawn, 1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are. 5. JAMISON, "Let us ... therefore — Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour — Greek, “strive diligently.” that rest — which is still future and so glorious. Or, in Alford’s translation of Heb_4:10, “That rest into which Christ has entered before” (Heb_4:14; Heb_6:20). fall — with the soul, not merely the body, as the rebel Israelites fell (Heb_3:17). after the same example — Alford translates, “fall into the same example.” The less prominent place of the “fall” in the Greek favors this. The sense is, “lest any fall into such disobedience (so the Greek for ‘unbelief’ means) as they gave a sample of” [Grotius]. The Jews say, “The parents are a sign (warning) to their sons.” 6. Leon Morris...The idea of the rest of God is not simply a piece of curious information not readily accessible to the rank and file of Christians. It is a spur to action. So the writer proceeds to exhort his readers to make that rest their own...These earlier people had perished. Let the readers beware! (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) 7. preceptaustin, “ Therefore (3767) (oun) means consequently and introduces a logical conclusion, result or inference based on the preceding verses. In Inductive Bible Study "therefore" is referred to as a term of conclusion. In Hebrews 4 (which also begins with a "therefore") the writer gives a strong exhortation based upon a clear Old Testament example calling on his readers... "Therefore, let us fear (combination of admiration and fear, awe and dread, wonder and terror) lest, while a promise remains of entering His rest (cessation from labor) any one of you should seem to have come short of (miss or not reach) it. For indeed we have had good news preached (euaggelizo =English "evangelized") to us (we have been evangelized), just as they (Israel in the wilderness) also (were evangelized); but the word (logos) they heard did not profit (accomplish the goal in) them, (Why not?) because it (the Word) was not united (mingled, mixed, blended thoroughly together) by faith (saving faith is evidenced by obedience not disobedience) in those who heard...it remains for some to enter it (God's rest or cessation from labor), and those who formerly had good news preached (euaggelizo = in effect were "evangelized") to them failed to enter (God's rest) because of disobedience (obstinate and rebellious disbelief, unwillingness to be persuaded, equating with absence of saving faith)..." (Hebrews 4:1-2, 6)
- 162. And thus we see that based upon what the writer has just said about entering or not entering God's rest, he is cautioning his readers to not make the same mistake that the majority of Israel in the wilderness made. Be diligent - Diligence is the opposite of drifting (He 2:1-note) and is the admonition that some of these hesitating, vacillating Hebrew readers needed to hear. How? By hearing and heeding the sharp Word of God (cp Ro 10:17-note). That was the very problem the writer had alluded to with ancient Israel in the wilderness. They heard but they did not heed and as a result they fell in the wilderness. Be diligent (4704) (spoudazo [word study] from spoude = earnestness, diligence) means to apply earnestness and speaks primarily of an attitude which then is associated with or leads to an appropriate action (in this case "entering God's rest"). The readers (the verb spoudazo is plural) are to hasten or hurry to enter God's rest, to do this quickly, earnestly applying themselves to this pursuit. Spoudazo conveys the idea of hastening to do something with the implication of associated energy or with intense effort and motivation. Spoudazo means to be marked by careful unremitting attention or persistent application. The idea is to give maximum effort, to do your best, to spare no effort, to hurry on, to be eager! Hasten to do a thing, exert yourself, endeavour to do it. It means not only to be willing to do something with eagerness, but to follow through and make the effort. In other words spoudazo does not stop with affecting one's state of mind, but also affects one's activity. Spoudazo means to be conscientious, zealous and earnest in discharging a duty or obligation. It speaks of intensity of purpose followed by intensity of effort toward the realization of that purpose. Paul uses spoudazo in his last letter to Timothy writing for his young disciple to... "Make every effort (spoudazo) to come to me soon" (2Ti 4:9-note) The KJV translates it "let us labor" which picks up on the idea that there effort is necessary. Don't misunderstand. The writer is not calling us to work to enter into His rest (in the sense that we in any way might be able to earn or merit salvation). Rather what does he specifically say we are to do? We are to believe the promise of God's Word and His work. One who has entered His rest of salvation is then God's... workmanship (poiema = the result or product of someone's work = sounds like "poem" = believers are now God's "masterpiece" as it were), created in Christ Jesus for (expresses a believer's purpose) good works, which God prepared beforehand, that we should walk in them (it follows that if the works are "our" works, not "His works", they may look "good" but they are not truly "good works" - Jesus said "apart from Me you can do nothing" good - see Good Deeds)." (Ep 2:8, 9-note, Eph2:10- note) Concentrate your energy on achieving the goal of entering His rest. This is similar to Jesus' invitation to...
- 163. "Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. For My yoke is easy, and My load is light." (Matthew 11:28, 29, 30) In short, the warning from the OT calls for active, intense, eager, energetic exertion by the reader who is wavering or who is simply professing and not yet possessing saving faith! Jesus in a similar passage issues a similar call for personal responsibility in one's conversion experience (though not a call to work for one's salvation) commanding His listeners to... Enter (aorist imperative) by the narrow gate (in Lk 13:24 Jesus says "strive [agonizomai in the present imperative = continual action called for) to enter by the narrow door door; for many, I tell you, will seek to enter and will not be able."); for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. For the gate is small, and the way is narrow that leads to life, and few are those who find it (Comment: Jesus says that most people will never be saved in spite of the fact that He offers salvation as a free gift to all who will receive it in faith). (Matthew 7:13-note) Peter gave a similar command to his readers whom he assumed to be believers but among whom he knew there might be some professing faith but not possessing genuine saving faith... Therefore, brethren, be all the more diligent (spoudazo - aorist imperative) = Do it now! Don't delay. Conveys a sense of urgency) to make certain about His calling and choosing (electing) you (this speaks of the assurance of salvation obedient believers will experience); for as long as you practice these things, you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you. (2Pe 1:10, 11-note) (Comment: As a corollary, the idea is that a devout and holy life proves the reality of one's salvation.) Later the writer uses the related noun spoude (diligence) writing... we desire that each one of you show the same diligence (as those among them who had ministered to the saints) so as to realize the full assurance of hope until the end, that you may not be sluggish, but imitators of those who through faith and patience inherit the promises." (Hebrews 6:11, 12-note) 8. Ray Stedman writing about the paradoxical association of diligence (or diligent effort) and rest explains that... Of course, effort is needed to resist self dependence. If we think that we have what it takes in ourselves to do all that needs to be done, we shall find ourselves rest-less and ultimately ineffective. Yet decision is still required of us and exertion is needed; but results can only be expected from the realization that God is also working and he will accomplish the
- 164. needed ends. This is also the clear teaching of Psalm 127:1, “Unless the lord builds the house, its builders labor in vain. Unless the Lord watches over the city, the watchmen stand guard in vain.” Human effort is still needed, but human effort is never enough." (Hebrews 4:8-11 The Rest Obtained Is New-Creation Rest) 9. John MacArthur explains that...The need for God’s rest is urgent. A person should diligently, with intense purpose and concern, secure it. It is not that he can work his way to salvation, but that he should diligently seek to enter God’s rest by faith—lest he, like the Israelites in the wilderness, lose the opportunity. God cannot be trifled with. (MacArthur, John: Hebrews. Moody Press or Logos) 10. William MacDonald adds that ...”We must diligently resist any temptation merely to profess faith in Him and then to renounce Him in the heat of suffering and persecution. The Israelites were careless. They treated God’s promises lightly. They hankered for Egypt, the land of their bondage (Ex 16:2, 3, Nu 11:4, 5, 6) They were not diligent in appropriating God’s promises by faith. As a result, they never reached Canaan. We should be warned by their example (1Co 10:6, 11). (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) 11. John Piper explains the seemingly paradoxical phrase Be Diligent to Enter God's Rest noting that this is...the main point of the paragraph: Fear unbelief. In the last sentence of the paragraph he says the same thing in different words. Verse 11:Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience. In other words, Israel fell from the promised joy of God because of the disobedience of unbelief. And the same thing can happen to any professing Christian. To keep it from happening -- and to show that we are more than mere professing Christians (Ed: Their lips speak but their ungodly life does not support their profession) -- he says, "Be diligent to enter God's rest" -- God's heaven. Be diligent! Pay close attention to what you've heard (He 2:1-note); don't neglect your great salvation (He 2:3-note); consider Jesus (He 3:1-note); do not harden your hearts(He 3:8-note); take care against an unbelieving heart (He 3:12-note); exhort one another every day against the deceitfulness of sin (He 3:14-note); and FEAR the unbelief that will keep you from your promised rest (He 4:1-note). (Hebrews 4:1-11 Be diligent to enter God's rest) 12. Alexander Maclaren has the following sermon on Hebrews 4:11 entitled... Man's Share in God's Rest WITH this simple, practical exhortation, the writer closes one of the most profound and intricate portions of this Epistle. He has been dealing with two Old Testament passages, one of them, the statement in Genesis that God rested after His creative work; the other, the oath sworn in wrath that Israel should not enter into God’s rest. Combining these two, he draws from them the inferences that there is a rest of God which He enjoys, and of which He has promised to man a share; that the generation to whom the participation
- 165. therein was first promised, and as a symbol of that participation, the outward possession of the land, fell by unbelief, and died in the wilderness; that the unclaimed promise continued to subsequent generations and continues to this day. All the glories of it, all the terrors of exclusion, the barriers that shut out, the conditions of entrance, the stringent motives to earnestness, are one in all generations. Surface forms may alter; the fundamentals of the religious life, in the promise of God, and the ways by which men may win or miss it, are unchangeable. And so the reiterated appeal comes to us with its primeval freshness, saying, after so long a time, ‘Today, if ye will hear His voice, harden not your hearts.’ We have, then, in the words before us, these three things — the rest of God; the barriers against, and the conditions of, entrance; and the labour to secure the entrance. I. Note then, first, the rest of God. Now it is quite possible that the Psalmist, in the passage on which our text foots itself, may have meant by ‘My rest’ nothing more than repose in the land, which rest was God’s since He was the giver of it. But it seems more probable that something of the same idea was floating in his mind, which the writer of this Epistle states so expressly and strongly — viz., that far beyond that outward possession there is the repose of the divine nature in which, marvellous as it may seem, it is possible for a man, in some real fashion, to participate. What, then, is the rest of God? The ‘rest’ which Genesis speaks about was, of course, not repose that recruited exhausted strength, but the cessation of work because the work was complete, the repose of satisfaction in what we should call an accomplished ideal. And, further, in that august conception of the rest of God is included, not only the completion of all His purpose, and the full correspondence of effect with cause, but likewise the indisturbance and inward harmony of that infinite nature whereof all the parts co-operant to an end move in a motion which is rest. And, further, the rest of God is compatible with, and, indeed, but another form of, unceasing activity. ‘My Father worketh hitherto, and I work,’ said the Master; though the works were, in one sense, finished from the foundation of the world. Now can we dare to dream that in any fashion that solemn, divine repose and tranquillity of perfection can be reproduced in us? Yes! The dewdrop is a sphere, as truly as the sun; the rainbow in the smallest drop of rain has all the prismatic colours blended in the same harmony as when the great iris strides across the sky. And if man be made in the image of God, man perfected shall be deiform, even in the matter of his apparently incommunicable repose. For they who are exalted to that final future participation in His life will have to look back, too, upon work which, stained as it has been in the doing, yet, in its being accepted upon the altar on which it was humbly laid, has been sanctified and greatened,
- 166. and will be an element in their joy in the days that are to come. ‘They rest from their labours, and their works do follow them’ — not for accusation, nor to read to them bitter memories of incompleteness, but rather that they may contribute to the deep repose and rest of the heavens. In a modified form, but yet in reality, the rest of God may be possessed even by the imperfect workers here upon earth. And, in like manner, that other aspect of the divine repose, in the tranquillity of a perfectly harmonious nature, is altogether, and without restriction, capable of being reproduced, and certain in the future to be reproduced in all them that love and trust Him, when the whole being shall be settled and centred upon Him, and will and desires and duty and conscience shall no more conflict. ‘Unite my heart to fear Thy name,’ is a prayer even for earth. It will be fully answered in heaven, and the souls made one through all their parts shall rest in God, and shall rest like God. And further, the human participation in that divine repose will have, like its pattern, the blending without disturbance of rest with motion. The highest activity is the intensest repose. Just as a light, whirled with sufficient rapidity, will seem to make a still circle; just as the faster a wheel moves the more moveless it seems to stand; just as the rapidity of the earth’s flight through space, and the universality with which all the parts of it participate in the flight, produce the sensation of absolute immobility. It is not motion, but effort and friction, that break repose; and when there is neither the one nor the other, there will be no contrariety between activity and rest; but we shall enjoy at once the delights of both without the wear and tear and disturbance of the one or the languor of the other. This participation by man in the rest of God, which has its culmination in the future, has its germ in the present. For I suppose that none of the higher blessings which attach to the perfect state of man, as revealed in Scripture, do so belong to that state as that their beginnings are not realised here. All the great promises of Scripture, except those which may point to purely physical conditions, begin to be fulfilled here in the earnest of the inheritance. And so, though toil be our lot, and work against the grain, beyond the strength, and for merely external objects of passing necessity., may be our task here, and the disturbance of rest through sorrows and cares is the experience of all, yet even here, as this Epistle has it, ‘we who have believed do enter into rest.’ The Canaan of the Jew is treated by the writer of this Epistle as having only been a symbol and outward pledge of the deeper repose to which the first receivers of the promise were being trained, if they had been faithful, to look forward and aspire; and the heaven that awaits us, in so far as it is a place and external condition, is in like manner but a symbol and making manifest to sense of the spiritual verity of union with God and satisfaction and rest in Him. II. So look, secondly, at the barriers against, and the conditions of, entrance into that rest. My text says, ‘Lest any man fall after the same example of unbelief.’ Now it is to be observed that in this section, of which this is the concluding hortatory portion, there is a double reason given for the failure of that generation to whom the promise was addressed to appropriate it to themselves; and that double representation has been unfortunately obscured in our Authorised Version by a uniform rendering of two different words.
- 167. Sometimes, as here in my text, we find that the word translated ‘unbelief’ really means disobedience; and sometimes we find that it is correctly translated by the former term. For instance, in the earlier portions of the section, we find a warning against ‘an evil heart of unbelief.’ The word there is correctly translated, Then we find again, ‘To whom He ‘sware in His wrath that they should not enter into His rest; but unto them that believed not,’ where the word ought rather to be ‘them that were disobedient.’ And in the subsequent verse we find the ‘unbelief’ again mentioned. So there are not one but two things stated by the writer as the barriers to entrance — unbelief and its consequence and manifestation as well as root, disobedience. And the converse, of course, follows. If the barrier be a shut door of unbelief, plated with disobedience, like iron upon an oak portal, then the condition of entrance is faith, with its consequence of submission of will, and obedience of life. Notice the important lessons that are given by this alternation of the two ideas of faith and unbelief, obedience and disobedience. Disobedience is the root of unbelief. Unbelief is the mother of further disobedience. Faith is submission, voluntary, within a man’s own power. If it be not exercised the true cause lies deeper than all intellectual ones, lies in the moral aversion of his will and in the pride of independence, which says, ‘Who is Lord over us?’ Why should we have to depend upon Jesus Christ? And as faith is obedience and submission, so faith breeds obedience, and unbelief leads on to higher-handed rebellion. The two interlock each other, foul mother and fouler child; and with dreadful reciprocity of influence the less a man trusts the more he disobeys, the more he disobeys the less he trusts. But, then, further, note the respective influence of these two — faith and unbelief; and the other couple, obedience and disobedience, in securing entrance to the rest. Now I desire to bring into connection with this duality of representation, which, as I have said, pervades this section of our letter, our Lord’s blessed words, ‘Come unto Me all ye that labour and are heavy laden and I will give you rest. Take My yoke upon you and learn’ of Me ‘and ye shall find rest.’ There again, we have the double source of rest, and by implication the double source of unrest. For the rest which is given, and the rest which is found, that which ensues from coming to Christ, and that which ensues from taking His yoke upon us and learning of Him, are not the same. But the one is the rest of faith, and the other is the rest of obedience. So, then, consider the repose that ensues from faith, the unrest that dogs unbelief. When a man comes to Christ, then, because Christ enters into him, he enters into rest. There follow the calming of the conscience and reconciliation with God, there is the beginning of the harmonising of the whole nature in one supreme and satisfying love and devotion. These things still the storm and make the incipient Christian life in a true fashion, though in a small measure, participant of the rest of God. People say that it is arbitrary to connect salvation with faith, and talk to us about the ‘injustice’ of men being saved and damned because of their creeds. We are not saved for
- 168. our faith, nor condemned for our unbelief, but we are saved in our faith, and condemned in our unbelief. Suppose a man did not believe that prussic acid was a poison, and took a spoonful of it and died. You might say that his opinion killed him, but that would only be a shorthand way of saying that his opinion led him to take the thing that did kill him. Suppose a man believes that a medicine will cure him, and takes it, and gets well. Is it the drug or his opinion that cures him? If a certain mental state tends to produce certain emotions, you cannot have the emotions if you will not have the state. Suppose you do not rely upon the promised friendship and help of some one, you cannot have the joy of confidence or the gifts that you do not believe in and do not care for. And so faith is no arbitrary appointment, but the necessary condition, the only condition possible, in the nature of things, by which a man can enter into the rest of God. If we will not let Christ heal our wounds, they must keep on bleeding; if we will not let Him soothe our conscience, it must keep on pricking; if we will not have Him to bring us nigh, we must continue far off; if we will not open the door of our hearts to let Him in, He must stop without. Faith is the condition of entrance; unbelief bars the door of heaven against us, because it bars the door of our hearts against Him who is heaven. And then, in like manner, obedience and disobedience are respectively conditions of coming into contact or remaining untouched by the powers which give repose. Submission is tranquillity. What disturbs us in this world is neither work nor worry, but wills unconformed to our work, and unsubmissive to our destiny. When we can say, ‘Thy will be done,’ then some faint beginnings of peace steal over our souls, and birds of calm sit brooding even on the yet heaving deep. The ox that kicks against the pricks only makes its hocks bloody. The ox that bows its thick neck to the yoke, and willingly pulls at the burden, has a quiet life. The bird that dashes itself against the wires of its cage bruises its wings and puts its little self into a flutter. When it is content with its limits, its song comes back. Obedience is repose; disobedience is disturbance, and they who trust and submit have entered into rest. III. Now, lastly, a word about the discipline to secure the entrance. That is a singular paradox and bringing together of opposing ideas, is it not, Let us labour to enter into rest? The paradox is not so strong in the Greek as here, but it still is there. For the word translated ‘labour’ carries with it the two ideas of earnestness and of diligence, and this is the condition on which alone we can secure the entrance, either into the full heaven above, or into the incipient heaven here. But note, if we distinctly understand what sort of toil it is that is required to secure it, that settles the nature of the diligence. The main effort of every Christian life, in view of the possibilities of repose that are open to it here and now, and yonder in their perfection, ought to be directed to this one point of deepening and strengthening faith and its consequent obedience. You can cultivate your faith, it is within your own power. You can make it strong or weak, operative through your life, or only partially, by fits and starts. And what is required is that Christian people should make a business of their godliness, and give themselves to it as
- 169. carefully and as consciously and as constantly as they give themselves to their daily pursuits. The men that are diligent in the Christian life, who exercise that commonplace, prosaic, pedestrian, homely virtue of earnest effort, are sure to succeed;and there is no other way to succeed. You cannot go to heaven in silver slippers. But although it be true that heaves is a gift, and that the bread of God is given to us by His Son, the old commandment remains unrepealed, and has as direct and stringent reference to the inward Christian life as to the outward. ‘In the sweat of thy brow thou shalt eat bread,’ though it be at the same time bread that is given thee. And how are we to cultivate our faith? By contemplating the great object which kindles it. Do you do that? By resolving, with fixed and reiterated determinations, that we will exercise it. ‘I will trust and not be afraid.’ Do you do that? By averting our eyes from the distracting competitors for our interest and attention, in so far as these might enfeeble our confidence. Do you do that? Diligence; that is the secret — a diligence which focuses our powers, and binds our vagrant wills into one strong, solid mass, and delivers us from languor and indolence, and stirs us up to seek the increase of faith as well as of hope and charity. Then, too, obedience is to be cultivated. How do you cultivate obedience? By obeying — by contemplating the great motives that should sway and melt, and sweetly subdue the will, which are all shrined in that one saying. ‘Ye are not your own; ye are bought with a price,’ and by rigidly confining our desires and wishes within the limits of God’s appointment, and religiously referring all things to His supreme will. If thus we do, we shall enter into rest. So, dear friends, the path is a plain enough one. We all know it. The goal is a clear enough one. I suppose we all believe it. What is wanted is feet that shall run with perseverance the race that is set before us. The word of my text which is translated ‘labour,’ is found in this Epistle in another connection, where the writer desires that we should show ‘the same diligence to the full assurance of hope unto the end.’ It is also caught up by one of the other apostles, who says to us, ‘Giving all diligence, add to your faith’ the manifold virtues of a practical obedience, and so ‘the entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.’ A more authoritative voice points us to the same strenuous effort, for our Lord has said, ‘Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you,’ and when the listeners asked Him what works He would have them do, He answered, bringing all down to one, which being done would produce all others, ‘This is the work of God, that ye believe on Him whom He hath sent.’ So if we labour to increase our faith, and its fruits of obedience, with a diligence inspired by our earnestness which is kindled by the thought of the sublimity of the reward, and the perils that seek to rob us of our crown, then, even in the wilderness, we shall enter into the Promised Land, and though the busy week of care and toil, of changefulness and sorrow, may disturb the surface of our souls, we shall have an inner sanctuary, where we can shut our doors about us and enjoy a foretaste of the Sabbath-keeping of the heavens, and be wrapped in the stillness of the rest of God.
- 170. 13. MURRAY, "OUR Epistle is intensely practical. How it detains and holds us fast in hope of persuading us not to be content with the know ledge or the admiration of its teaching, but personally to listen to the message it brings from God by the Holy Ghost, and indeed do the thing God would have us do enter into His rest Let us give diligence to enter into that rest. Let us give diligence. The word means, Make haste be in earnest, put your whole heart into it, see that you do it ; enter into the rest. That no man fall after the same example of disobedience. The danger is imminent the loss will be ter rible. God has sworn in His wrath that unless we hearken and obey, we shall not enter His rest Let us give diligence to enter in. All the wonderful teaching the Epistle contains farther on, as to the Holiest that is opened for us as the place where God wants to receive us into His rest and live, as to the great High Priest who has opened the way and entered in and lives as our Joshua to bring us in, will profit us nothing, unless there be the earnest desire, the willing readiness, the firm resolve, to 156 Cbe Dolfest of BU enter in. It is this disposition alone that can fit a man spiritually to apprehend the heavenly mysteries the Epistle opens up. And surely it ought not to be needful to press the motives that should urge us to obedience. Ought not the one motive to suffice ? the unspeakable privilege God offers me in opening to me the entrance into His own rest. No words can express the inconceivable greatness of the gift. God speaks to me in His Son as one who was created in His image, capable of fellow ship with Himself; as one whom He has redeemed out of the awful captivity of sin and death, because He longs to have me living with Him in His love. As one for whom He has made it possible to live the outer life in the flesh, with the inner life in Christ, lifted up, kept safe in the Holiest of All, in God s own rest, oh, can it be that anyone believes this and does not respond ? No, let each heart say, Blessed be God, into this rest would I enter, here would I dwell.
- 171. We are so accustomed to the wilderness life of stumbling and sinning, we have so learnt to take the words God speaks of that life (iii. 10), "They do alway err in their heart," as descriptive of what must be daily Christian experience, that we hardly count it a practical possibility to enter into the rest. And even when the desire has been awakened, the path appears so dark and unknown. Let me for the sake of such once again gather up what has been said as to the way to enter in : it may be God, of His great mercy, may help some to take the step. The instruc tions need be very simple. First, settle it in your mind, believe with your whole heart that there is such a rest, and that To-day. It is God s rest, in which He lives ; into which Jesus, as your Joshua, has entered. It is your rest, prepared for you ; your land of promise ; the spiritual state of life which is as surely yours as Jesus is; into which fjolfest ot BH 157 Jesus will bring you, and where He will keep you. It is the rest in which you can live every hour, free from care and anxiety, free from weariness and wanderings, always resting in the rest that trusts God for all. Believe this. Then cease from your own works. Not as if you had to attain this perfectly before entering into God s rest. No, but consent, yield, be willing that all self-working should come to an end. Cease from self. Where there is life there is action ; the self-life will seek to work, except you give up self into the death of Christ ; with Him you are buried, in Him you live. As Christ said, Hate your own life, lose it. Cease from your own works, and bow in deep humility and helplessness of all good, as nothing before God. Trust Jesus as your Joshua, who brings you in, even now. Israel had simply to trust and obey and follow Joshua. Set your heart on Him who has entered the heavens to appear before God for us. Claim Jesus as yours, not only in His cross and death and resurrection, but above all in His heavenliness, in His possession of the rest of heaven. Claim Him, and leave Him to do His blessed work. You need not understand all. Your feelings may not be what you would wish. Trust Him, who has
- 172. done all for you in earth and heaven, to do all in your heart too. And then be a follower of them who through faith and patience have inherited the promises. Israel passed in one day through Jordan into Canaan, but did not in one day come to the perfect rest. It is at the end of the life of Joshua we read, " The Lord gave them rest round about." Enter to-day into the rest. Though all may not be bright at once, look to Jesus, your Joshua, and leave all in His hands. Come away out of self, and live in Him. REST IN GOD whatever happen. Think of His 158 abe Iboliest of Bll REST, and Jesus who has entered it in your name, and out of it fills you with its Spirit, and fear not. To-day ; if you hear His voice, enter in. 7. Jesus said, "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. " It was through meekness and lowliness of heart that Jesus found His rest in God : He allowed God to be all, trusted God for all the rest of God was His abode. He invites us to share His rest, and tells us the secret. In the meekness and lowliness of Jesus is the way to the rest. 2. Israel did not enter Canaan. And why? ft is twice said because of disobedience, and thrice because of unbelief. The two things always go together. Yield yourself in everything to obey. This will strengthen you to trust for everything He has promised to do. 3. The rest includes victory : "The Lord will give thee rest from all thu enemies round about, and thou shalt dwell in safety." "And the Lord gave them rest round about, all their enemies gave He into their hand, " 12 For the word of God is living and active. Sharper
- 173. than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. 1. BARNES, "For the word of God - The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light, and that if there is insincerity and self-deception there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase “the Word of God.” Some have supposed that it means the Lord Jesus; others, the whole of the divine revelation; others the gospel; others the particular threatening referred to here. The “Word of God” is “what God speaks” - whether it be a promise or a threatening; whether it be Law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what “God had said” is suited to detect hypocrisy and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His “truth” is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power - whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, searching application of the Word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man; compare Isa_49:2. The phrase “the Word of God” here may be applied, therefore, to the “truth” of God, however made known to the mind. In some way it will bring out the real feelings, and show what man is. Is quick - Greek ζራν zon - “living.” It is not dead, inert, and powerless. It has a “living” power, and is energetic and active. It is “adapted” to produce this effect. And powerful - Mighty. Its power is seen in awakening the conscience; alarming the fears; laying bare the secret feelings of the heart, and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is suited to effect, and if we may judge of its power by the greatness of the revolutions produced, no words can over-estimate the might of the truth which God has revealed. Sharper than any two-edged sword - Literally, “two-mouthed” sword - δίστοµον distomon. The word “mouth” was given to the sword because it seemed to “devour” all before it. It consumed or destroyed as a wild beast does. The comparison of the Word of God to a sword or to an arrow, is designed to show its power of penetrating the heart; Ecc_12:11, “The words of the wise are as goads, and as nails fastened by the masters of assemblies;” compare Isa_49:2. “And he hath made my mouth like a sharp sword;” Rev_1:16, “And out of his mouth went a sharp two-edged sword;” Rev_2:12, Rev_2:16; Rev_19:15. The comparison is common in the classics, and in Arabic poetry; see Gesenius, on Isa_49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the Word of God reaches the “heart” - the very center of action, and lays open the motives and feelings of the man. It was common among the ancients to have a sword with two edges. The Roman sword was commonly made in this manner. The fact that it had two edges made it more easy to penetrate, as well as to cut with every way.
- 174. Piercing even to the dividing asunder - Penetrating so as to divide. Soul and spirit - The animal life from the immortal soul. The former word here - ψυχή psuche - “soul” - is evidently used to denote the “animal life,” as distinguished from the mind or soul. The latter word - πνεሞµα pneuma - “spirit” - means the soul; the immaterial and immortal part; what lives when the animal life is extinct. This distinction occurs in 1Th_5:23, “your whole spirit, and soul, and body;” and it is a distinction which we are constantly in the habit of making. There is the body in man - the animal life - and the immortal part that leaves the body when life is extinct. Mysteriously united, they constitute one man. When the animal life is separated from the soul, or when the soul leaves the animated body, the body dies, and life is extinct. To separate the one from the other is, therefore, the same as to take life - and this is the idea here, that the Word of God is like a sharp sword that inflicts deadly wounds. The sinner “dies;” that is, he becomes dead to his former hopes, or is “slain” by the Law; Rom_7:9, “I was alive without the law once, but when the commandment came, sin revived, and I died.” This is the power referred to here - the power of destroying the hopes of the sinner; cutting him down under conviction; and prostrating him as if a sword had pierced his heart. And of the joints and marrow - The figure is still continued of the sword that takes life. Such a sword would seem to penetrate even the joints and marrow of the body. It would separate the joints, and pierce through the very bones to the marrow. A similar effect, Paul says, is produced by truth. It seems to penetrate the very essence of the soul, and lay it all open to the view. And is a discerner of the thoughts - It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield, and some others, suppose that the reference here is to “God” speaking by his word. But the more natural construction certainly is, to refer it to the Word or truth of God. It is true that God searches the heart, and knows the thoughts, but that is not the truth which is prominent here. It is, that the thoughts and intents of the heart are brought out to view by the Word of God. And can anyone doubt this? see Rom_7:7. Is it not true that people are made to see their real character under the exhibition of the truth of God? That in the light of the Law they see their past lives to be sinful? That the exhibition of truth calls to their recollection many long-forgotten sins? And that their real feelings are brought out when the truth of God is proclaimed? Men then are made to look upon their motives as they had never done before, and to see in their hearts feelings whose existence they would not have suspected if it had not been for the exhibition of the truth. The exhibition of the truth is like pouring down the beams of the sun at midnight on a dark world; and the truth lays open the real feelings of the sinner as that sun would disclose the clouds of wickedness that are now performed under cover of the night. Many a man has a deep and fixed hostility to God and to his gospel who might never be sensible of it if the truth was not faithfully proclaimed. The particular idea here is, that the truth of God will detect the feelings of the hypocrite and self-deceiver. They cannot always conceal their emotions, and the time will come when truth, like light poured into the soul, will reveal their unbelief and their secret sins. They who are cherishing a hope of salvation, therefore, should be on their guard lest they mistake the name for the reality. Let us learn from this verse: (1) The power of truth. It is “suited” to lay open the secret feelings of the soul. There is not an effect produced in awakening a sinner; or in his conviction, conversion, and sanctification, which the truth is not “adapted” to produce. The truth of God is not dead; nor suited to make people “worse;” nor designed merely to show its own “weakness,” and to be a mere occasion on which the Holy Spirit acts on the mind; it is in its own nature Fitted to produce just the effects which are produced when it awakens, convicts, converts, and sanctifies the soul. (2) The truth should be preached with the feeling that it is adapted to this end. Men who preach should endeavor to understand the nature of the mind and of the moral feelings, as really as he who would inflict a deadly wound should endeavor to understand enough about anatomy
- 175. to know where the heart is, or he who administers medicine should endeavor to know what is adapted to remove certain diseases. And he who has no belief in the efficacy of truth to produce any effect, resembles one who should suppose that all knowledge of the human system was needless to him who wished to perform a surgical operation, and who should cut at random - piously leaving it with God to direct the knife; or he who should go into a hospital of patients and administer medicines indiscriminately - devoutly saying that all healing must come from God, and that the use of medicine was only to show its own weakness! Thus, many men seem to preach. Yet for aught that appears, truth is just as wisely adapted to save the soul as medicine is to heal the sick; and why then should not a preacher be as careful to study the nature of truth and its adaptedness to a particular end, as a student of the healing art is to understand the adaptedness of medicine to cure disease? The true way of preaching is, to feel that truth is adapted to the end in view; to select what is best suited for that end; to preach as if the whole result depended on getting that truth before the mind and into the heart - and then to leave the whole result with God - as a physician with right feelings will exert all his skill to save his patient, and then commit the whole question of life and health to God. He will be more likely to praise God intelligently who believes that he has wisely adapted a plan to the end in view, than he who believes that God works only at random. 2. CLARKE, "For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase ᆍ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in Joh_1:1, etc., and Rev_19:13; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, 1Jo_5:7, I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man’s conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, Luk_1:2 : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord’s ministry is intended. The second is, Act_20:32 : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable. Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: “None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended,
- 176. 1. Because St. Paul does not use that term to express the Son of God. 2. Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained. It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: ‘Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.’ See Deu_8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: ‘For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;’ i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: ‘Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.’ This however may be applied to the eternal Logos, or uncreated Word. “And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa_55:10, Isa_55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, Luk_7:7 : But say in a word, (αλλα ειπε λογሩ, speak to thy word), and my servant shall be healed.” This is the sum of what this very able commentator says on the subject. In Dr. Dodd’s collections we find the following: - “The word of God, which promises to the faithful, an entrance into God’s rest in David’s time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; Isa_40:8. Compare Isa_51:6; Isa_55:11; 1 Esdras 4:38; Joh_3:34; 1Pe_1:23. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, Phm_1:6. See 2Co_10:4; 1Th_2:13. And sharper than any two-edged sword; τοµωτερος ᆓπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, ‘that it is a weapon which penetrates deeper into a man than a sword.’ See also Isa_40:4; Eph_6:17; Rev_1:16; Rev_2:16. “Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See 1Th_5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and
- 177. Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: ‘It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.’ Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev_10:1-5; Num_11:1-3, Num_16:35; Psa_78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, ‘That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.’ And this brings the matter home to the exhortation with which our author began, Heb_3:12, Heb_3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num_32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out.” See Hammond, Whitby, Sykes, and Pierce. Mr. Wesley’s note on this verse is expressed with his usual precision and accuracy: - “For the word of God - preached, Heb_4:2, and armed with threatenings, Heb_4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions.” The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרבשתיפיפיות chereb shetey piphiyoth, the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen. Is a discerner of the thoughts - Και κριτικος ενθυµησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God’s word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances. But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer_23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God
- 178. produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse. 3. GILL, "For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh_1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of men's hearts: and certain it is, that this Word is spoken of as a person, and is said to be a priest in the following verses; to which may be added, that the several things said of the Word exactly agree with Christ: he is "the Word of God"; as the word is the birth of the mind, he is the only begotten of the Father; he is the Word that spoke for the elect in the council and covenant of grace, and that spoke all things out of nothing in creation; he is the Word that has been promised, and spoken of by the prophets from the beginning of the world; and is the interpreter of his Father's mind, and our Advocate with the Father: he is quick, or, as it may be better rendered, "living"; he has life in himself as God, he is the living God; he is the living Redeemer and Mediator, and he lives for ever as man; he is the author and giver of life, natural, spiritual, and eternal: and he is powerful, as he appears to be in the creation and sustaining of all things; in his miracles and ministrations; in the work of man's redemption; in the preservation of his people, and in his advocacy and intercession: and sharper than any twoedged sword; or "more cutting than one", by the words of his mouth, by the power of his Spirit, and the efficacy of his grace; for his mouth itself is as a sharp sword, and out of it comes forth one, Isa_49:2 by which he pierces the hearts of men, cuts them to the quick, and lays them open. Jehovah is called a twoedged sword with the Jews (m); and Philo the Jew speaks of the flaming sword of the Logos (n). Piercing even to the dividing asunder soul and spirit, and of the joints and marrow; the like property Philo the Jew ascribes to the "Logos", or Word; he calls him τοµευς, "a cutter", and says he cuts and divides all things, even all sensible things, yea, atoms, and things indivisible (o); the apostle seems here to have respect to the several names with which the soul of man is called by the Jews, נקשרוחונשמה , "soul, spirit, and breath" (p); the latter of these, they say, dwells between the other two. Some by the soul understand the natural and unregenerate part in man, and by the spirit the renewed and regenerate part, which though sometimes are not so easily distinguished by men, yet they are by Christ; others think the soul designs the inferior faculties, the affections; and the spirit the superior ones, the mind and understanding; but the apostle's meaning seems to be this, that whereas the soul and spirit are invisible, and the joints and marrow are covered and hid; so sharp and quick sighted, and so penetrating is the divine Word, that it reaches the most secret and hidden things of men: and this sense is confirmed by what follows, and is a discerner of the thoughts and intents of the heart; Christ knows what is in man; he is the searcher of the hearts, and the trier of the reins of the children of men; and this will be more apparent at the last day, when he will make manifest the counsels of the heart, and will critically inquire, and accurately judge of them.
- 179. 4. HENRY, "From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb_4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh_1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1Pe_1:24, 1Pe_1:25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zec_1:5, Zec_1:6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2Co_10:4, 2Co_10:5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph_6:17. It is the two-edged sword that cometh out of the mouth of Christ, Rev_1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience. 5. JAMISON, "For — Such diligent striving (Heb_4:11) is incumbent on us FOR we have to do with a God whose “word” whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb_4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb_4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb_4:2), and the other for condemning and destroying the unbelieving (Heb_4:14). Rev_19:15 similarly represents the Word’s judicial power as a sharp sword going out of Christ’s mouth to smite the
- 180. nations. The same word which is saving to the faithful (Heb_4:2) is destroying to the disobedient (2Co_2:15, 2Co_2:16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb_4:8. quick — Greek, “living”; having living power, as “the rod of the mouth and the breath of the lips” of “the living God.” powerful — Greek, “energetic”; not only living, but energetically efficacious. sharper — “more cutting.” two-edged — sharpened at both edge and back. Compare “sword of the Spirit ... word of God” (Eph_6:17). Its double power seems to be implied by its being “two-edged.” “It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]” [Chrysostom]. Philo similarly speaks of “God passing between the parts of Abraham’s sacrifices (Gen_15:17, where, however, it is a ‘burning lamp’ that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word.” Paul’s early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo’s modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Act_17:28). piercing — Greek, “coming through.” even to the dividing asunder of soul and spirit — that is, reaching through even to the separation of the animal soul, the lower part of man’s incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co_2:14, “the natural [animal-souled] man” (Jud_1:19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings). and of the joints and marrow — rather, “(reaching even TO) both the joints (so as to divide them) and marrow.” Christ “knows what is in man” (Joh_2:25): so His word reaches as far as to the most intimate and accurate knowledge of man’s most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pro_20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man’s immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) “both the joints and marrow” is subordinate to the clause, “even to the dividing asunder of soul and spirit.” (In the oldest manuscripts as in English Version, there is no “both,” as there is in the clause “both the joints and ... which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest’s knife, illustrating the previously mentioned spiritual “dividing of soul from spirit,” whereby each (soul as well as spirit) is laid bare and “naked” before God; this view accords with Heb_4:13. Evidently “the dividing of the soul from the spirit” answers to the “joints” which the sword, when it reaches unto, divides asunder, as the “spirit” answers to the innermost “marrow.” “Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body.” Alford’s interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word’s dividing and far penetrating power has both a punitive and a healing effect.
- 181. discerner of the thoughts — Greek, “capable of judging the purposes.” intents — rather, “conceptions” [Crellius]; “ideas” [Alford]. AS the Greek for “thoughts” refers to the mind and feelings, so that for “intents,” or rather “mental conceptions,” refers to the intellect. 6. CALVIN, "Having pointed out the goal to which we are to advance, he exhorts us to pursue our course, which we do, when we habituate ourselves to selfdenial. And as he compares entering into rest to a straight course, he sets falling in opposition to it, and thus he continues the metaphor in both clauses, at the same time he alludes to the history given by Moses of those who fell in the wilderness, because they were rebellious against God. (Numbers 26:65.) Hence he says, after the same example, signifying as though the punishment for unbelief and obstinacy is there set before us as in a picture; nor is there indeed a doubt but that a similar end awaits us, if there be found in us the same unbelief. Then, "to fall" means to perish; or to speak more plainly, it is to fall, not as to sin, but as a punishment for it. But the figure corresponds as well with the word to "enter", as with the sad overthrow of the fathers, by whose example he intended to terrify the Jews. 12. For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it could not be despised with impunity, as though he had said, "Whenever the Lord addresses us by his word, he deals seriously with us, in order that he may touch all our inmost thoughts and feelings; and so there is no part of our soul which ought not to be roused." [71] But before we proceed further, we must inquire whether the Apostle speaks of the effect of the word generally, or refers only to the faithful. It indeed appears evident, that the word of God is not equally efficacious in all. For in the elect it exerts its own power, when humbled by a true knowledge of themselves, they flee to the grace of Christ; and this is never the case, except when it penetrates into the innermost heart. For hypocrisy must be sifted, which has marvelous and extremely winding recesses in the hearts of men; and then we must not be slightly pricked or torn, but be thoroughly wounded, that being prostrate under a sense of eternal death, we may be taught to die to ourselves. In short, we shall never be renewed in the whole mind, which Paul requires, (Ephesians 4:23,) until our old man be slain by the edge of the spiritual sword. Hence Paul says in another place, (Philippians 2:17,) that the faithful are offered as a sacrifice to God by the Gospel; for they cannot otherwise be brought to obey God than by
- 182. having, as it were, their own will slain; nor can they otherwise receive the light of God's wisdom, than by having the wisdom of the flesh destroyed. Nothing of this kind is found in the reprobate; for they either carelessly disregard God speaking to them, and thus mock him, or clamour against his truth, and obstinately resist it. In short, as the word of God is a hammer, so they have a heart like the anvil, so that its hardness repels its strokes, however powerful they may be. The word of God, then, is far from being so efficacious towards them as to penetrate into them to the dividing of the soul and the spirit. Hence it appears, that this its character is to be confined to the faithful only, as they alone are thus searched to the quick. The context, however, shows that there is here a general truth, and which extends also to the reprobate themselves; for though they are not softened, but set up a brazen and an iron heart against God's word, yet they must necessarily be restrained by their own guilt. They indeed laugh, but it is a sardonic laugh; for they inwardly feel that they are, as it were, slain; they make evasions in various ways, so as not to come before God's tribunal; but though unwilling, they are yet dragged there by this very word which they arrogantly deride; so that they may be fitly compared to furious dogs, which bite and claw the chain by which they are bound, and yet can do nothing, as they still remain fast bound. And further, though this effect of the word may not appear immediately as it were on the first day, yet it will be found at length by the event, that it has not been preached to any one in vain. General no doubt is what Christ declares, when he says, When the Spirit shall come, he will convince the world, (John 16:8 9.) for the Spirit exercises this office by the preaching, of the Gospel. And lastly, though the word of God does not always exert its power on man, yet it has it in a manner included in itself. And the Apostle speaks here of its character and proper office for this end only, -- that we may know that our consciences are summoned as guilty before God's tribunal as soon as it sounds in our ears, as though he had said, "If any one thinks that the air is beaten by an empty sound when the word of God is preached, he is greatly mistaken; for it is a living thing and full of hidden power, which leaves nothing in man untouched." The sum of the whole then is this, -- that as soon as God opens his sacred mouth, all our faculties ought to be open to receive his word; for he would not have his word scattered in vain, so as to disappear or to fall neglected on the ground, but he would have it effectually to constrain the consciences of men, so as to bring them under his authority; and that he has put power in his word for this purpose, that it may scrutinize all the parts of the soul, search the thoughts, discern the affections, and in a word show itself to be the judge.
- 183. But here a new question arises, "Is this word to be understood of the Law or of the Gospel?" Those who think that the Apostle speaks of the Law bring these testimonies of Paul, -- that it is the ministration of death, (2 Corinthians 3:6, 7,) that it is the letter which killeth, that it worketh nothing but wrath, (Romans 4:15,) and similar passages. But here the Apostle points out also its different effects; for, as we have said, there is a certain vivifying killing of the soul, which is effected by the Gospel. Let us then know that the Apostle speaks generally of the truth of God, when he says, that it is living and efficacious. So Paul testifies, when he declares, that by his preaching there went forth an odor of death unto death to the unbelieving, but of life unto life to believers, (2 Corinthians 2:16,) so that God never speaks in vain; he draws some to salvation, others he drives into ruin. This is the power of binding and loosing which the Lord conferred on his Apostles. (Matthew 18:18.) And, indeed, he never promises to us salvation in Christ, without denouncing, on the other hand, vengeance on unbelievers; who by rejecting Christ bring death on themselves. [72] It must be further noticed, that the Apostle speaks of God's word, which is brought to us by the ministry of men. For delirious and even dangerous are those notions, that though the internal word is efficacious, yet that which proceeds from the mouth of man is lifeless and destitute of all power. I indeed admit that the power does not proceed from the tongue of man, nor exists in mere sound, but that the whole power is to be ascribed altogether to the Holy Spirit; there is, however, nothing in this to hinder the Spirit from putting forth his power in the word preached. For God, as he speaks not by himself, but by men, dwells carefully on this point, so that his truth may not be objected to in contempt, because men are its ministers. So Paul, by saying, that the Gospel is the power of God, (Romans 1:16.) designedly adorned with this distinction his own preaching, though he saw that it was slandered by some and despised by others. And when in another place, (Romans 10:8,) he teaches us that salvation is conferred by the doctrine of faith, he expressly says that it was the doctrine which was preached. We indeed find that God ever commends the truth administered to us by men, in order to induce us to receive it with reverence. Now, by calling the word quick or living he must be understood as referring to men; which appears still clearer by the second word, powerful, for he shows what sort of life it possesses, when he expressly says that it is efficacious; for the Apostle's object was to teach us what the word is to us. [73] The sword is a metaphorical word often used in Scripture; but the Apostle not content with a simple comparison, says, that God's word is sharper than any sword, even than a sword that cuts on both sides, or twoedged; for at that time swords
- 184. were in common use, which were blunt on one side, and sharp on the other. Piercing even to the dividing asunder of the soul and spirit, or to the dividing of the soul and spirit, etc. The word soul means often the same with spirit; but when they occur together, the first includes all the affections, and the second means what they call the intellectual faculty. So Paul, writing to the Thessalonians, uses the words, when he prays God to keep their spirit, and soul, and body blameless until the coming of Christ, (1 Thessalonians 5:23,) he meant no other thing, but that they might continue pure and chaste in mind, and will, and outward actions. Also Isaiah means the same when he says, "My soul desired thee in the night; I sought thee with my spirit." (Isaiah 26:9.) What he doubtless intends to show is, that he was so intent on seeking God, that he applied his whole mind and his whole heart. I know that some give a different explanation; but all the soundminded, as I expect, will assent to this view. Now, to come to the passage before us, it is said that God's word pierces, or reaches to the dividing of soul and spirit, that is, it examines the whole soul of man; for it searches his thoughts and scrutinizes his will with all its desires. And then he adds the joints and marrow, intimating that there is nothing so hard or strong in man, nothing so hidden, that the powerful word cannot pervade it. [74] Paul declares the same when he says, that prophecy avails to reprove and to judge men, so that the secrets of the heart may come, to light. (1 Corinthians 14:24.) And as it is Christ's office to uncover and bring to light the thoughts from the recesses of the heart, this he does for the most part by the Gospel. Hence God's word is a discerner, (kritikos, one that has power to discern,) for it brings the light of knowledge to the mind of man as it were from a labyrinth, where it was held before entangled. There is indeed no thicker darkness than that of unbelief, and hypocrisy is a horrible blindness; but God's word scatters this darkness and chases away this hypocrisy. Hence the separating or discerning which the Apostle mentions; for the vices, hid under the false appearance of virtues, begin then to be known, the varnish being wiped away. And if the reprobate remain for a time in their hidden recesses, yet they find at length that God's word has penetrated there also, so that they cannot escape God's judgment. Hence their clamour and also their fury, for were they not smitten by the word, they would not thus betray their madness, but they would seek to elude the word, or by evasion to escape from its power, or to pass it by unnoticed; but these things God does not allow them to do. Whenever then they slander God's word, or become
- 185. enraged against it, they show that they feel within its power, however unwillingly and reluctantly. 7. Adolph Saphir comments...RESTING by faith in Jesus, and laboring to enter into that perfect rest which remains to the people of God, the Christian, during his pilgrimage through the wilderness, is guided by the word of God, which is in his hand, and upheld and encouraged by the intercession and sympathy of the great High Priest above (Heb 7:25). The Word of God - Some commentators state that this is another name for Jesus. Indeed, Jesus is called "the Word" (Jn 1:1) but in context, the writer is referring to the written revelation from God and not the person of Jesus Christ. 8. Puritan Writer Thomas Brooks said...The Word of the Lord is a light to guide you, a counselor to counsel you, a comforter to comfort you, a staff to support you, a sword to defend you, and a physician to cure you. The Word is a mine to enrich you, a robe to clothe you, and a crown to crown you. John Flavel echoes Brooks writing that...The Scriptures teach us the best way of living, the noblest way of suffering and the most comfortable way of dying. 9. MacArthur explains that...The need for God’s rest is urgent. A person should diligently, with intense purpose and concern, secure it. It is not that he can work his way to salvation, but that he should diligently seek to enter God’s rest by faith—lest he, like the Israelites in the wilderness, lose the opportunity. (MacArthur, John: Hebrews. Moody Press or Logos) 10. Cremer explains that logos is used of the living, spoken word, the word not in its outward form, but with reference to the thought connected with the form,… in short, not the word of language, but of conversation, of discourse; not the word as a part of speech, but the word as part of what is uttered. So what is the writer referring to by the word of God? This verse is frequently taken as a description of the "word of God" in general which of course is not an inappropriate application. Indeed one can make a list of at least 5 wonderful characteristics of the "word of God" from this description. But the careful reader must remember that accurate interpretation is dependent on interpreting the text in context and failure to interpret "word of God" in the context of the writers argument is to miss his main reason for inserting this description at this point in the book of Hebrews. In the present context, Hebrews 3-4, the author has been emphasizing that it is urgent that his readers enter God's "rest" ("today"). He emphasizes that the way in which one enters His rest is by faith, faith that obeys and perseveres and holds fast until the end (holding fast doesn't save anyone - but it does show that such a person is saved for otherwise they would not be able to hold fast solely by their efforts). The immediate context indicates that some of the readers were in danger of seeming to fall short of entering God's rest and even falling back into Judaism. It is in this background
- 186. that he warns the readers that the "word of God" they have just heard is alive and can pierce right down into the innermost part of the heart to see if their belief is real or not. The word of God, the Bible, describes itself and its work in many ways Isaiah 55:11 God’s word will not return to him empty, but will do what God desires and achieve the purpose for which he sent it. Jeremiah 23:29 God’s word is like fire and like a hammer that can break a rock into pieces. John 6:63 God’s word is spirit and life. Acts 7:38 God’s word is living. Ephesians 6:17 (see note) God’s word is part of the believer’s armor—the sword of the Spirit. Hebrews 4:12 God’s word is living, powerful, sharper than a two-edged sword, judging people’s thoughts and intentions. 1 Peter 1:23 (see note) God’s word is living and enduring, through which people are born again. 11. The Word is A Sword by C H Spurgeon (This is a summary in the Biblical Illustrator from his sermon on Hebrews 4:12 entitled The Word a Sword) It may be most accurate to interpret this passage as relating both to the Word of God incarnate, and the Word of God inspired. Christ and His Word must go together. What is true of the Christ is here predicated both of Him and of His Word. I. First let me speak CONCERNING THE QUALITIES OF THE WORD OF GOD. It is “quick and powerful, and sharper than any two-edged sword.” 1. The Word of God is said to be “quick.” It is a living Book. Take up any other book except the Bible, and there may be a measure of power in it, but there is not that indescribable vitality in it which breathes, and speaks, and pleads, and conquers in the case of this sacred volume. It is a living and incorruptible seed. It moves, it stirs itself, it lives, it communes with living men as a living Word. That human system which was once vigorous may grow old, and lose all vitality; but the Word of God is always fresh, and new, and full of force. Here, in the Old and New Testaments, we have at once the oldest and the newest of books.
- 187. 2. The Word is said to be “powerful,” or “active.” The Word of God is powerful for all sacred ends. How powerful it is to convince men of in! How powerful it is for conversion! 3. Next, the apostle tells us that this Word is cutting, A sword with wo edges has no blunt side: it cuts both this way and that. The revelation of God given us in Holy Scripture is edge all over. It is alive in every part, and in every part keen to cut the conscience, and wound the heart. Depend upon it, there is not a superfluous verse in the Bible, nor a chapter which is useless. Doctors say of certain drugs that they are inert — they have no effect upon the system one way or the other. Now, there is not an inert passage in the Scriptures; every line has its virtues. 4. It is piercing. While, it has an edge like a sword, it has also a point like a rapier. The difficulty with some men’s hearts is to get at them. In fact, there is no spiritually penetrating the heart of any natural man except by this piercing instrument, the Word of God. Into the very marrow of the man the sacred truth will pass, and find him out in a way in which he cannot even find himself out. 5. The Word of God is discriminating. It divides asunder soul and spirit. Nothing else could do that, for the division is difficult. 6. Once more, the Word of God is marvelously revealing to the inner self. It pierces between the joints and marrow, and marrow is a thing not to be got at very readily. The Word of God gets at the very marrow of our manhood; it lays bare the secret thoughts of the soul. II. SOME LESSONS. 1. Let us greatly reverence the Word of Cod. 2. Let us, whenever we feel ourselves dead, and especially in prayer, get close to the Word, for the Word of God is alive. 3. Whenever we feel weak in our duties, let us go to the Word of God, and the Christ in the Word, for power; and this will be the best of power. 4. If you need as a minister, or a worker, anything that will cut your hearers to the heart, go to this Book for it. 5. If we want to discriminate at any time between the soul and the spirit, and the joints and marrow, let us go to the Word of God for discrimination. 6. And lastly, since this Book is meant to be a discerner or critic of the thoughts and intents
- 188. of the heart, let the Book criticise us. (C. H. Spurgeon.) 12. A W Pink has a pithy challenge for the modern church... There is grave reason to believe that much Bible reading and Bible study of the last few years has been of no spiritual profit to those who engaged in it. Yea, we go further; we greatly fear that in many instances it has proved a curse rather than a blessing. This is strong language, we are well aware, yet no stronger than the case calls for. Divine gifts may be misused, and Divine mercies abused. That this has been so in the present instance is evident by the fruits produced. Even the natural man may (and often does) take up the study of the Scriptures with the same enthusiasm and pleasure as he might of the sciences. Where this is the case, his store of knowledge is increased, and so also is his pride. Like a chemist engaged in making interesting experiments, the intellectual searcher of the Word is quite elated when he makes some discovery in it; but the joy of the latter is no more spiritual than would be that of the former. Again, just as the successes of the chemist generally increase his sense of self-importance and cause him to look with disdain upon others more ignorant than himself, so alas, is it often the case with those who have investigated Bible numerics, typology, prophecy and other such subjects. The Word of God may be taken up from various motives. Some read it to satisfy their literary pride. In certain circles it has become both the respectable and popular thing to obtain a general acquaintance with the contents of the Bible simply because it is regarded as an educational defect to be ignorant of them. Some read it to satisfy their sense of curiosity, as they might any other book of note. Others read it to satisfy their sectarian pride. They consider it a duty to be well versed in the particular tenets of their own denomination and so search eagerly for proof-texts in support of "our doctrines." Yet others read it for the purpose of being able to argue successfully with those who differ from them. But in all this there is no thought of God, no yearning for spiritual edification, and therefore no real benefit to the soul. Of what, then, does a true profiting from the Word consist? Does not 2Timothy 3:16,17-note furnish a clear answer to our question? There we read, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." Observe what is here omitted: the Holy Scriptures are given us not for intellectual gratification and carnal speculation, but to furnish unto "all good works," and that by teaching, reproving, correcting us. Let us endeavor to amplify this by the help of other passages. (Profiting from the Word-Chapter 1 The Scriptures and Sin) A W Pink wrote elsewhere that... God's design in all that He has revealed to us is to the purifying of our affections and the transforming of our characters....Everything in Scripture has in view the promotion of
- 189. holiness. 13. Wiersbe...In comparing the Word of God to a sword, the writer is not suggesting that God uses His Word to slaughter the saints! It is true that the Word cuts the heart of sinners with conviction (Acts 5:33; 7:54), and that the Word defeats Satan (Ep 6:17). The Greek word translated "sword" means "a short sword or dagger." The emphasis is on the power of the Word to penetrate and expose the inner heart of man. The Word is a "discerner" or "critic." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) 14. Lawrence Richards, “As with many biblical terms, the basic meaning of psyche is established by its OT counterpart, rather than by its meaning in Greek culture. "Soul" refers to personal life, the inner person. Of its over one hundred NT uses, psyche is rendered by the NIV as "soul(s)" only twenty-five times...While there is much overlap in the NT uses of psyche and pneuma (spirit), there seems to be some areas of distinction as well. Often the focus of contexts in which these terms appear overlaps. Thus, both are used in speaking of personal existence, of life after death, emotions, purpose, and the self. But psyche is also used of one's physical life and of spiritual growth, while pneuma is associated distinctively with breath, worship, understanding, one's attitude or disposition, and spiritual power (Richards, L O: Expository Dictionary of Bible Words: Regency) (1) One meaning is reference to the principle of life generally, the vital force which animates the body which shows itself in breathing, the "life principle" (the breath of life) as found even with animals (cf Luke 12:20 "...this very night your soul is required of you...", Acts 3:23 "every soul that does not heed that prophet shall be utterly destroyed") . To the Greeks the psuche was the principle of physical life. Everything which had physical life had psuche. Everything which is alive has psuche; a dog, a cat, any animal has psuche, but it has not got pneuma or spirit. Psuche is that physical life which a man shares with every living thing; but pneuma or spirit is that which makes a man different from the rest of creation and kin to God. (2) A second meaning refers to the earthly, natural life in contrast to supernatural existence (Mt 6:25 "do not be anxious for your life...", Ro 11:3 "...they are seeking my life..."). This refers to So that the word denotes “life in the distinctness of individual existence” (Cremer). (3) A third meaning of psuche is in reference to the inner nonmaterial life of man for which the physical body serves as the dwelling place often with focus on various aspects of feeling, thinking, etc and thus can refer primarily to the mind, to the heart, to desire (LK 10:27 "love the Lord...with all your soul", Mk 14:34 "My soul is deeply grieved...", Eph 6:6 "doing the will of God from the heart [psuche]", Heb 12:3 "so that you may not grow weary and lose heart"). One might say this meaning refers to the inner self, the essence of life in terms of thinking, willing, and feeling. Here psuche describes the seat and center of the inner human life in its many and varied aspects. It should be noted that there is an additional meaning of a derivative of psuche (psuchikos) which is used to described a "soulish" person, one who is still unregenerate and in Adam,
- 190. and thus a person whose life is dominated by the unredeemed nature (1Cor 2:14, 15:44, 46, James 3:15, Jude 1:19) 15. Vincent offers the follows thoughts on psuche The soul (psuche) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle (pneuma). Consequently psuche is often used in our sense of heart (Lk 1:46; Lk 2:35; Jn 10:24; Acts 14:2); and the meanings of psuche, soul, and pneuma, spirit, occasionally approach each other very closely. Compare Jn 12:27 and Jn 9:33; Mt 11:29 and 1Co 16:18. Also both words in Lk 1:47. In this passage psuche, soul, expresses the soul regarded as a moral being designed for everlasting life. See Heb 6:19; Heb 10:39; Heb 13:17; 1Pe 2:11; 1Pe 4:19. John commonly uses the word to denote the principle of the natural life. See Jn 10:11, 15; Jn 13:37; Jn 15:13; 1Jn 3:16" (Vincent, M. R. Word studies in the New Testament. Vol. 2, Page 1-400). 16. John MacArthur offer the following discussion on dichotomist versus trichotomist view... There has been a significant debate over the years about the definition and usage of the terms spirit and soul. Some (historically called trichotomists) believe Paul was identifying two different, distinct categories of the nonmaterial essence of man. Those parts, along with the body, make man a three-part being. Others (historically called dichotomists) believe spirit and soul are interchangeable words denoting man’s indivisible inner nature. Those interpreters therefore view man as a two-part being, composed simply of a nonmaterial nature (spirit and soul) and a material nature (body). No Scripture text ascribes different, distinct substance and functions to the spirit and soul. Trichotomists nevertheless usually propose that spirit is man’s Godward consciousness and soul is his earthward consciousness; however, neither the Greek usage of spirit (pneuma) nor of soul (psuche) sustains that proposition. The nonmaterial part of man does have myriad capacities to respond to God, Satan, and the world’s many stimuli, but it is untenable to arbitrarily separate the spirit from the soul. The two terms are used interchangeably in Scripture (He 6:19-note; He 10:39-note, 1Pe 2:11-note; 2Pe 2:8-note). Spirit and soul are familiar and common synonyms that Paul used to emphasize the depth and scope of sanctification. Some suggest that an acceptable translation of this portion of Paul’s prayer could be, “May your spirit, even soul and body,” in which case “spirit” would refer to the whole person, and “soul and body” to the person’s nonmaterial and material parts. References from Paul’s other epistles provide clear evidence that he was a dichotomist (Romans 8:10-note; 1Co 2:11; 5:3, 5; 7:34; 2Co 7:1; Gal 6:18; Col 2:5-note; 2Ti 4:22-note).
- 191. Some claim Hebrews 4:12, “For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart,” supports a trichotomist view of man’s essence because it suggests splitting soul and spirit. But a careful look at the verse’s language refutes that contention. The writer did not say the sword of the Word penetrates a person’s inner being and separates his soul from his spirit. He said only that the sword cuts open the soul and the spirit of the person. He used a second metaphorical expression “piercing … both joints and marrow” to further depict the deep penetration God’s Word makes into the inner person. This verse poses no special difficulty for the dichotomist position. (MacArthur, J. 1 & 2 Thessalonians. Chicago: Moody Press.) 17. Leon Morris...We should not take the reference to "soul" and "spirit" as indicating a "dichotomist" over against a "trichotomist" view of man, nor the reference to "dividing" to indicate that the writer envisaged a sword as slipping between them. Nor should we think of the sword as splitting off "joints" and "marrow." What the author is saying is that God's Word can reach to the innermost recesses of our being. We must not think that we can bluff our way out of anything, for there are no secrets hidden from God. We cannot keep our thoughts to ourselves. There may also be the thought that the whole of man's nature, however we divide it, physical as well as nonmaterial, is open to God. With "judges" we move to legal terminology. The Word of God passes judgment on men's feelings (enthymeseon) and on their thoughts (ennoion). Nothing evades the scope of this Word. What man holds as most secret he finds subject to its scrutiny and judgment (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) 18. Henrietta Mears wrote...Hebrews 4:12 shows the power of God's Word. Let the Word search and try you! Let God's Word have its proper place in your life. It searches out every motive and desire and purpose of your life, and helps you in evaluating them. Christ is the living Word of God. He is alive (quick) and powerful and all wise and all knowing. (What the Bible is All - highly recommended) God's Word is powerful and effective which is the very reason that is Satan launches his greatest attacks against the Word of God, doing anything and everything he can to undermine the Word and derail or discourage those who preach and teach it faithfully. As a teacher I can personally testify to this truth. In the parable of the sower, our Lord describes Satan's attack... When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. (Mt 13:19) He snatches the seed of the living and active Word from the hearer's heart before it has a chance to take root. 19. Vine writes that kritikos
- 192. signifies possessed of a power to judge. The Word of God, which is God’s own voice, scans, and sits in judgment, for instance, upon, the unbelief which leads to departure from the Living God. God’s Word is the perfect discerner, the perfect kritikos (English = critic, critical). It not only analyzes all the facts perfectly, but all motives, and intentions, and beliefs as well, which even the wisest of human judges or critics cannot do. The sword of His Word will make no mistakes in judgment or execution We never see Israel or Moses arguing with God's verdict of "guilty" of always going astray in your hearts leading to the sentence that they "shall not enter My rest." All deceptions are disclosed and brought to the light by God's Truth. God had given Israel a wonderful motivation (the promise of a Land flowing with milk and honey) and His guiding Truth (the Law) and a leader (Moses) and despite all these advantages, Israel for the most part willfully, obstinately choose grumbling, unfaithfulness and rebellion over gratitude, faithfulness and obedience. Aren't we all a lot like Israel from time to time? We stubbornly choose our path rather than the Lord's path which promises blessing! Such is the nature of our old sin nature, constantly seeking to drag us off the highway of holiness and into the pit of destruction. A surgeon exposes the operating field with a bright, powerful light to illuminate every dark crevice and then with a sharp knife is able to lance the abscess to remove the infected pocket or to excise the portion of the organ that is being ravaged by cancer. Such is the power and potential of the "scalpel" of the Word of God to expose and excise the sin in our innermost being. 20. The Dictionary of Biblical Imagery has an interesting analysis on judgment... Judgment as the Great Exposé. The popularity and success of exposé in all forms of the media may be due in part to the ability of the reader/listener to anonymously sit in judgment against the exposed. Few things can rival the protracted examination of another’s sins to quiet one’s own conscience and sense of depravity. In the final exposé, the shroud of anonymity will be stripped as each individual stands naked before the Judge of the Universe (Mt 12:36, 37; 1Cor 4:5; Heb 4:12-13) Thoughts (1761) (enthumesis from en = in + thumos = strong feeling, passion, mind, thought) means an inward reasoning or deliberation and conveys the idea of pondering or thinking out. Our English word “reflection” is an accurate translation. Westcott notes that the word refers to the action of the affections and is related to the will. 21. Barclay compares enthumesis and ennoia writing that the former is the emotional part of man, (while) intention (ennoia) is the intellectual part of man. It is as if he said: “?Your emotional and intellectual life must alike be submitted to the scrutiny of God.?” (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos)
- 193. 22. MacArthur commenting on kardia writes, "While we often relate heart to the emotions (e.g., “He has a broken heart”), the Bible relates it primarily to the intellect (e.g., “Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders,” Matt 15:19). That’s why you must “watch over your heart with all diligence” (Proverbs 4:23-note). In a secondary way, however, heart relates to the will and emotions because they are influenced by the intellect. If you are committed to something, it will affect your will, which in turn will affect your emotions." (Drawing Near. Crossway Books) MacArthur adds that "In most modern cultures, the heart is thought of as the seat of emotions and feelings. But most ancients—Hebrews, Greeks, and many others—considered the heart to be the center of knowledge, understanding, thinking, and wisdom. The New Testament also uses it in that way. The heart was considered to be the seat of the mind and will, and it could be taught what the brain could never know. Emotions and feelings were associated with the intestines, or bowels." (MacArthur, J: Ephesians. 1986. Chicago: Moody Press) 23. Ray Stedman writes that... David asks, in Psalm 19:12, “Who can discern his errors?” The answer he gives in the psalm and that of the writer of Hebrews is the same. Only the Word of God, which is living and active and sharper than any double-edged sword, is capable of exposing the thoughts and attitudes of a single human heart! We do not know ourselves. We do not even know how to distinguish, by feelings or rationale, between that which comes from our souls (psyches) and from our spirits (pneumas). Even our bodily functions (symbolized here by joints and marrow) are beyond our full knowledge. Only the all-seeing eye of God knows us thoroughly and totally (Ps 139:1–18), and before him we will stand and ultimately give account. The images the author employs in this marvelous passage are effective ones. Like a sharp sword which can lay open the human body with one slashing blow, so the sword of the Scripture can open our inner life and expose it to ourselves and others. Once the ugly thoughts and hidden rebellions are out in the open, we stand like criminals before a judge, ineffectually trying to explain what we have done. Yet such honest revelation is what we need to humble our stubborn pride and render us willing to look to God for forgiveness and his gracious supply. Plainly, Scripture is the only reliable guide we have to function properly as a human in a broken world. Philosophy and psychology give partial insights, based on human experience, but they fall far short of what the Word of God can do. It is not intended to replace human knowledge or effort, but is designed to supplement and correct them. Surely the most hurtful thing pastors and leaders of churches can do to their people is to deprive them of firsthand knowledge of the Bible. The exposition of both Old and New Testaments from the pulpit, in class rooms and small group meetings is the first responsibility of church leaders. They are “stewards of the mysteries of God” and must be found faithful to the task of distribution. This uniqueness of Scripture is the reason that all true human discovery in any dimension must fit within the limits of divine disclosure. Human
- 194. knowledge can never outstrip divine revelation. The remaining verses of chapter 4 (vv. 14–16) properly belong with the subject of chapter 5 and will be considered there. Thus far we have seen that Jesus is far greater than any angel, eclipses Moses as the spokesman of God, and leads believers into a far superior rest than Joshua led Israel into. In chapter 5, we are introduced to the major theme of Hebrews: the high priesthood of Jesus. He is superior in every respect to the priesthood of Aaron, and encompasses a ministry which the Old Testament only faintly shadowed in the mysterious ministry of Melchizedek to Abraham. (Stedman, Ray: Hebrews IVP New Testament Commentary Series or Logos) 24. John Piper, “For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. The term "word of God" may mean a word spoken by God without a human mouthpiece. But in the New Testament it regularly means a word or a message that a human speaks on God's behalf. So, for example, in Heb 13:7 it says, "Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith." So the "word of God" in Heb 4:12 probably refers to the truth of God revealed in Scripture that humans speak to each other with reliance on God's help to understand it and apply it. "Living and active." The word of God is not a dead word or an ineffective word. It has life in it. And because it has life in it, it produces effects. There is something about the Truth, as God has revealed it, that connects it to God as a source of all life and power. God loves his word. He is partial to his word. He honors his word with his presence and power. If you want your teaching or witness to have power and produce effects, stay close to the revealed word of God. Sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow. What does this living and effective word do? It pierces. For what purpose? To divide. To divide what? Soul and spirit. What does that mean? The writer gives an analogy: it's like dividing joints and marrow. Joints are the thick, hard, outer part of the bone. Marrow is the soft, tender, living, inner part of the bone. That is an analogy of "soul and spirit." The word of God is like a sword that is sharp enough to cut right through the outer, hard, tough part of a bone to the inner, soft, living part of the bone. Some swords, less sharp, may strike a bone and glance off and not penetrate. Some swords may penetrate part way through the tough, thick joint of a bone. But a very sharp, powerful double-edged sword (sharp on each side of the point) will penetrate the joint all the way to the marrow.
- 195. "Soul and spirit" are like "bone joint and bone marrow." "Soul" is that invisible dimension of our life that we are by nature. "Spirit" is what we are by supernatural rebirth. Jesus said, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (Jn 3:6). Without the awakening, creative, regenerating work of the Spirit of God in us we are merely "natural" rather than "spiritual" (1Co 2:14-15). So the "spirit" is that invisible dimension of our life that we are by the regenerating work of the Spirit. What then is the point saying that the "word of God" pierces to the "division of soul and spirit"? The point is that it's the word of God that reveals to us our true selves. Are we spiritual or are we natural? Are we born of God and spiritually alive, or are we deceiving ourselves and spiritually dead? Are the "thoughts and intentions of our heart" spiritual thoughts and intentions or only natural thoughts and intentions. Only the "word of God" can "judge the thoughts and intentions of the heart" as Heb4:12 says. Practically speaking, when we read or hear "the word of God," we sense ourselves pierced. The effect of this piercing is to reveal whether there is spirit or not. Is there marrow and life in our bones? Or are we only a "skeleton" with no living marrow? Is there "spirit," or only "soul"? The word of God pierces deep enough to show us the truth of our thoughts and our motives and our selves. Give yourselves to this word of God in the Bible. Use it to know yourself and confirm your own spiritual life. If there is life, there will be love and joy and a heart to obey the word. Give yourself to this word so that your words become the word of God for others and reveal to them their own spiritual condition. Then in the wound of the word, pour the balm of the word. (Pierced By the Word of God :Desiring God) 25. MURRAY, “THEY have been earnest words with which the writer has been warning the Hebrews against unbelief and disobedience, harden ing the heart and departing from God, and coming short of the promised rest. The solemn words of God s oath in Ps. xcv., / have sworn in My wrath, they shall not enter into My rest, have been repeated more than once to urge all to give diligence lest any man fall after the same example of unbelief. He is about to close his warning. He does so by reminding them of the power of the word of God as the word of the omniscient One, of Him with whom we have to do, before whose eyes all things, our hearts and lives too, are naked and open. Let each student of the Epistle make a very personal application of the words. Let us take the oath of God concerning His rest, and the command to labour that we may enter in, home to our heart, and say whether we have indeed entered in. And if not, let us all the more yield ourselves to the word to search and try us : it will without fail do its blessed work in us, and prepare us for
- 196. 160 Cbe fjolfest of ail following with profit the further teaching concerning our Lord Jesus. For the word of God is living and active. At times it may appear as if the word effects so little. The word is like seed : everything depends on the treatment it receives. Some receive the word with the understanding : there it cannot be quickened. The word is meant for the heart, the will, the affections. The word must be submitted to, must be lived, must be acted out. When this is done it will manifest its living, quickening power. It is not we who have to make the word alive. When, in faith in the life and power there is in the word, the heart yields itself in humble submission and honest desire to its action, it will prove itself to be life and power. And sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow. The first action of God s word is to wound, to cut, to divide. In the soul the natural life has its seat ; in the spirit the spiritual and divine. Sin has brought confusion and disorder ; the spirit is under the mastery of the soul, the natural life. God s word divides and separates ; wakens the spirit to a sense of its destiny as the faculty for the unseen and eternal; brings the soul to a knowledge of itself as a captive to the power of sin. It cuts deep and sure, discovering the deep corruption of sin. As the knife of the surgeon, who seeks to heal, pierces even to the dividing of the joints and marrow, where it is needed, so the word penetrates all ; there is no part of the inner being to which it does not pass. And quick to discern the thoughts and intents of the heart. It is specially with the heart that God s word deals. In chap. iii. we read of the hardened heart, the evil heart of unbelief, the erring heart. When the word heart occurs later in the iboliest ot Btl iei Epistle we shall find everything changed ; we shall read of a
- 197. heart in which God s law is written, of a true heart, a heart sprinkled with the blood, a heart stablished by grace (viii. 10, x. 22, xiii. 9). We have here the transition from the one to the other. God s appeal was, To-day, if ye hear His voice, harden not your heart. The heart that will but yield itself to be searched by God s word, to have its secret thoughts and intents discerned and judged by it, will be freed from its erring and unbelief, and quickened and cleansed, and made a living table on which the word is written by God Himself. Oh, to know how needful it is, but also how blessed, to yield our hearts to the judgment of the word. And there is no creature that is not manifest in His sight. God s word bears the character of God Himself. He is the all-knowing and all-pervading : nothing can hide itself from the judgment of His word. If we will not have it judge us now, it will condemn us hereafter. For all things are naked and laid open before the eyes of Him with whom we have to do. Yes, the God with whom we have to do is He of whom we later read : " It is a fearful thing to fall into the hands of the living God." And again: "Our God is a consuming fire." It is this God who now pleads with us to enter into His rest. Let each of us gladly yield ourselves to have to do with Him. If perhaps there be a secret consciousness that all is not right, that we are not giving diligence to enter into the rest, oh, let us beware of setting such thoughts aside. It is the first swelling of the living seed of the word within us. Do not regard that thought as coming from thyself, or from man who brings thee God s word ; it is God waking thee out of sleep. Have to do with Him. Be willing that the word should show thee what is wrong. Be not afraid of its discovering to thee thy 1 1 162 Cbe Doliest of BU sin and wretchedness. The knife of the physician wounds to heal. Trie light that shows thee thy sin and wrong will surely lead thee out. The word is living and will give thee life. 7. God has spoken to us in His Son. This is the keynote of the Epistle. To-day, if ye
- 198. hear His voice, harden not your heart : this is the keynote of this long and solemn warning. Let us hearken, let us yield to the word. As we deal with the word, so we deal with God. And so will God deal with us. 2. Judge of thy life not by what thy heart says, or the Church, or the so-called Christian world but by what the word says. Let it have its way with thee : it will greatly bless thee. 3. All things are naked before the eyes of Him with whom we have, to do. Why, then, through indifference or discouragement, shut thine eyes to them ? Oh, lay everything open before God, the God with whom we have to do, whether we will or not. 4. The word is living and active. Have great faith in its power. Be sure that the Holy Spirit, that the living Word, that God Himself works in it. The word ever points to the living God, who is present in it, and makes it a living word, in the heart that is seeking for life and for God. 13 Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account. 1. BARNES, "Neither is there any creature that is not manifest in his sight - There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The “design” of the remark here is, to guard those to whom the apostle was writing from self-deception - since they could conceal nothing from God. All things are naked - Exposed; uncovered. There is nothing that can be concealed from God; Psa_139:11-12. “The veil of night is no disguise, No screen from thy all-searching eyes; Thy hands can seize thy foes as soon. Thro’ midnight shades as blazing noon.” And opened - - τετραχηλισµένα tetrachelismena. The word used here - Τραχηλίζω Trache lizo - properly means: (1) To lay bare the neck, or to bend it back, so as to expose the throat to being cut; (2) To expose; to lay open in any way.
- 199. Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal so as to look full in his face, and recognize him so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others. Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius (though this is not the sentiment of Grotius), Beza, Atling, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back bone through the spinal marrow, and thus of laying it open entirely. This sense would well suit the connection. Grotius supposes that it means to strip off the skin by dividing it at the neck. and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure more or less from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to “the neck” - τράχηλος trachelos - and not to the spinal marrow, or the skin. The proper meaning of the verb is “to bend the neck back” so as to expose it in front when an animal is slain - Passow. Then it means to make bare; to remove everything like covering; to expose a thing entirely - as the naked neck is for the knife. The allusion here is undoubtedly to the “sword” which Paul had referred to in the previous verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed. We are in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing “hinders” God from striking; there is nothing that can prevent that sword from penetrating the heart - any more than when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hindrance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice - to the sword of God - as the animal with bent-back neck is exposed to the knife! And what solemn feelings should all have who remember that all is naked and open before God! Were we “transparent” so that the world could see all we are, who would dare go abroad? Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul as we can look into a room through a window? O what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of people would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now frivolous and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our hearts pure; how anxious that there should be nothing in the soul that we are not willing to have known! With whom we have to do - Literally, “with whom is our account.” Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one “who knows all about him,” should be a pure and holy man.
- 200. 2. CLARKE, "Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart. But all things are naked and opened - Παντα δε γυµνα και τετραχηλισµενα. It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God. 1. It is slain; 2. It is flayed, so it is naked; 3. It is cut open, so that all the intestines are exposed to view; 4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and, 5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2Ti_2:15 (note). But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle’s τετραχηλισµενα comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about a.d. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, etc., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. “There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty.” The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: Ιδε κριον αρειµανιον, ᆞς ᆓπο του τυχοντος κορασ ιου τραχηλιζεται. “See how this mighty champion (martial ram) is drawn by the neck by a common girl.” See Stanley, page 305.
- 201. With whom we have to do - Προς ᆇν ᅧµιν ᆇ λογος· To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him. This is the true meaning of λογος in this place; and it is used in precisely the same meaning in Mat_12:36; Mat_18:23; Luk_16:2. Rom_14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb_13:17 : They watch for your souls, ᆞς λογον αποδωσοντε ς, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators. 3. GILL, "Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so ,בריה "creature", is often used by the Rabbins for "man"; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says (q) the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, הכלגלוילפניו , "all things are manifest before him" (r); and this being used of Christ, is no inconsiderable proof of his proper deity: but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered "opened" is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and כולוגלוילפניו , "all of it was manifest before him" (s). The very phrase before used. The word here used seems to answer to ,ערף which, with the Arabians, signifies, "to know", or make known; and ,מעריף with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, ,עורף the "neck". The last clause, "with whom we have to do", manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him
- 202. now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, "to whom we must give an account"; and so the Syriac version renders them, "to whom they give an account"; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion. 4. HENRY, " His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb_4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev_2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs. (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account. 5. JAMISON, "creature — visible or invisible. in his sight — in God’s sight (Heb_4:12). “God’s wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible.” opened — literally, “thrown on the back so as to have the neck laid bare,” as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. “Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief” (Greek, ‘disobedience,’ Heb_4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb_4:11). 6. CALVIN, "Neither is there any creature, etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this truth, that whatever is hid in man is discerned and judged by God's word, he draws an argument from the nature of God himself. There is no creature, he says, which is hid from the eyes of God; there is, therefore, nothing so deep in man's soul, which cannot be drawn forth into light by that word that resembles its own author, for as it is God's office to search the heart, so he performs this examination by his word.
- 203. Interpreters, without considering that God's word is like a long staff by which he examines and searches what lies deep in our hearts, have strangely perverted this passage; and yet they have not relieved themselves. But all difficulty disappears when we take this view, -- that we ought to obey God's word in sincerity and with cordial affection, because God, who knows our hearts, has assigned to his word the office of penetrating even into our inmost thoughts. The ambiguous meaning of the last words has also led interpreters astray, which they have rendered, "Of whom we speak;" but they ought, on the contrary, to be rendered, With whom we have to do. The meaning is, that it is God who deals with us, or with whom we have a concern; and that, therefore, we ought not to trifle with him as with a mortal man, but that whenever his word is set before us, we ought to tremble, for nothing is hid from him. __________________________________________________________________ [71] It has been a matter of dispute whether the "word" here is Christ, or the Scripture. The fathers as well as later divines are divided. The former is the opinion of Augustin, Ambrose, and also of Dr. Owen and Doddridge: and the latter is held by Chrysostom, Theophylact, and also by Calvin, Beza, Macknight, Scott, Stuart and Bloomfield. The latter is clearly the most suitable to the words of the passage. The only difficulty is in verse 13; but there a transition is evidently made from the word of God to God himself; and thus both are in remarkable manner connected together. -- Ed. 7.JEANNIE COLE, “That may be a strange thought coming out of Chapter 4. Reading the 13th verse out of the New International Version sort of reminded me of the IRS. "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him to whom we must give an account." I'm told that phrase, "to whom we must give an account," is actually a financial accounting terminology. If the word "IRS" is substituted for the word "God" in that verse, you might see where I'm heading with this. We are "uncovered and laid bare" before the IRS. Isn't that the way it feels about tax time? We can't hire a spiritual accountant to deal with God. Each one of us is going to give our own account of our lives to God. It had better be dealt with, with a healthy respect. Because just like the IRS agents are living and active, so is the Word of God. It is not a passive, dead book. It is just as applicable to us today as it was when it was written; and God warns us of the consequences of taking His word lightly. He tells us His word is sharper than a two-edged sword. It is penetrating. I view the two edges of the Gospel as a Gospel that both condemns and saves. The same Gospel that condemns the sinner will save the faithful follower of God. This Gospel sword will lay open and reveal our spiritual life (dividing the soul and the spirit), our physical life (bone and marrow) and all our motives (intentions of the hearts). That's a rather frightening thought. More frightening than the
- 204. IRS laying open and revealing our financial affairs. The IRS might fine or punish us for our mistakes, but that will be over within some matter of time. If our spiritual affairs are not in order, we're told that the Lord's punishment is eternal damnation in a lake that burns with fire and sulfur and exclusion from His promised REST. Revelation 20:10-15, Matthew 25:41, Mark 9:48, Revelation 21:8. If you do a good job on your taxes and get a favorable financial review from the IRS, they will reward you by leaving you alone. If we receive a favorable review from God when it is our soul's inspection time, our reward will be beyond our greatest expectations. Our rest will be superior to the rest the Israelites received in Canaan. Revelation 21 gives us a description of that land of rest - actual or symbolic. (These things were not true of the Israelites' rest in Canaan.) No tears - nothing will bring sorrow, last week said sin brings sorrow. No death or pain - no physical body to deal with such things. No night - darkness/night associated with fear - nothing to fear in heaven. No temporary sun or moon - God's glory & Lamb will provide the light. No temple - God himself will dwell with us - no longer separated by sin. (Temple--holy place--needed for meeting place for God with high priest - sacrifices needed because of the sins of the high priest and the people.) Gates never shut - (gates shut at night around cities to keep out undesirables and wild animals -- old European cities with walls and gates.) - nothing unclean, no abomination, no falsehood will enter. The walls are jasper and beset with jewels. The city and the streets are pure gold. The twelve gates are single pearls . The Water of Life will be there, bright as crystal flowing from the throne of God and the Lamb. The River will flow through the middle of the street of the city. The Tree of Life, with its twelve kinds of fruit constantly producing, will be there with its healing leaves. We'll be in the company of the saints, the pure, the cleansed - those whose names are written in the Book of Life. We'll be worshipping God and the Lamb. We'll behold God's face and we'll be in God's company - in communion with our Lord, for ever and ever. Those are beautiful thoughts. There is something about putting thoughts to music that make them more touching to us. Let's end by singing some of those songs that describe heaven for us and our superior promised rest. Exhort one another in song. 8. Spurgeon: His eyes behold. The eternal Watcher never slumbers; his eyes never know a sleep. His eyelids try the children of men: he narrowly inspects their actions, words, and thoughts. As men, when intently and narrowly inspecting some very minute object, almost close their eyelids to exclude every other object, so will the Lord look all men through and through. God sees each man as much and as perfectly as if there were no other creature in the universe. He sees us always; he never removes his eye from us; he sees us entirely, reading the recesses of the soul as readily as the glancings of the eye. Is not this a sufficient ground of confidence, and an abundant answer to the solicitations of despondency? My danger is not hid from him; he knows my extremity, and I may rest assured that he will not suffer me to perish while I rely alone on him. Wherefore, then, should I take wings of a timid bird, and flee from the dangers which beset me?
- 205. Psalm 33:13-15 The Lord looks from heaven; He sees all the sons of men. From His dwelling place He looks out on all the inhabitants of the earth, He who fashions the hearts of them all, He who understands all their works. Spurgeon: The Lord is represented as dwelling above and looking down below; seeing all things, but peculiarly observing and caring for those who trust in him. It is one of our choicest privileges to be always under our Father's eye, to be never out of sight of our best Friend. He beholdeth all the sons of men. All Adam's sons are as well watched as was Adam himself, their lone progenitor in the garden. Ranging from the frozen pole to the scorching equator, dwelling in hills and valleys, in huts and palaces, alike doth the divine eye regard all the members of the family of man. The Lord is represented as dwelling above and looking down below; seeing all things, but peculiarly observing and caring for those who trust in him. It is one of our choicest privileges to be always under our Father's eye, to be never out of sight of our best Friend. He beholdeth all the sons of men. All Adam's sons are as well watched as was Adam himself, their lone progenitor in the garden. Ranging from the frozen pole to the scorching equator, dwelling in hills and valleys, in huts and palaces, alike doth the divine eye regard all the members of the family of man. Psalm 44:21 Would not God find this out? (What? Ps 44:20) For He knows the secrets of the heart. Spurgeon: Shall not God search this out? Could such idolatry be concealed from him? Would he not with holy indignation have detected unfaithfulness to itself, even had it been hidden in the heart and unrevealed in the life? For he knoweth the secrets of the heart. He is acquainted with the inner workings of the mind, and therefore this could not have escaped him. Not the heart only which is secret, but the secrets of the heart, which are secrets of the most secret thing, are as open to God as a book to a reader. Psalm 90:8 You have placed our iniquities before You, our secret sins in the light of Your presence. Spurgeon: There are no secrets before God; He unearths man's hidden things, and exposes them to the light. There can be no more powerful luminary than the face of God, yet, in that strong light, the Lord set the hidden sins of Israel. Sunlight can never be compared with the light of Him who made the sun, of whom it is written, "God is light, and in him is no darkness at all." If by His countenance is here meant His love and favour, it is not possible for the heinousness of sin to be more clearly manifested than when it is seen to involve ingratitude to one so infinitely good and kind. Rebellion in the light of justice is black, but in the light of love it is devilish. How can we grieve so good a God? The children of Israel had been brought out of Egypt with a high hand, fed in the wilderness with a liberal hand, and guided with a tender hand, and their sins were peculiarly atrocious. We, too, having been redeemed by the blood of Jesus, and saved by abounding grace, will be verily guilty if we forsake the Lord. What manner of persons ought we to be? How ought we to pray for cleansing from secret faults? Proverbs 15:3 The eyes of the Lord are in every place, watching the evil and the good. Proverbs 15:11 Sheol and Abaddon lie open before the Lord, How much more the hearts of men!
- 206. Jeremiah 17:9-10 “The heart is more deceitful than all else And is desperately sick; Who can understand it?“I, the Lord, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds. Jeremiah 23:24 "Can a man hide himself in hiding places So I do not see him?" declares the Lord. "Do I not fill the heavens and the earth?" declares the Lord. Revelation 2:23 And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. No creature - No created thing or thing created. Contemplate what the writer is saying. Not a single created thing in the entire universe, in the whole of creation, is unexposed before God's omniscient eye! Spurgeon... We should earnestly labour to be right, for no deceptions will avail. The Lord's word lays us bare and opens up our secret selves. Oh, to be clean before the Lord! This we can never be except by faith. ALL ARE GOD'S CREATION NOT ALL ARE GOD'S CHILDREN 9. pereceptaustin, “ Creature (2937) (ktisis from ktízo = create, form or found) stresses work of original formation of object and represents something which has undergone a process of creation. While all of mankind represents a creation of God, but not all of God's creations are God's children, contrary to popular teaching in many churches today. Remember that in God's sight there are only two families, the family of God (Jn 1:12, 13, 1Jn 3:7, 8, 9, 10) and (as unpopular as truth is) the family of the Devil (1Jn 3:10, Jn 8:44), children of light (Jn 12:36, Lk 16:8, Ep 5:8-note, 1Th 5:5-note, 1Th 5:6-note, Ro 13:12-note) and children of darkness (Col 1:13-note, 1Pe 2:9-note, cp 2Co 6:14, 15, 16, 17, 18), sons of obedience (Ro 6:16-note, He 5:9-note, 1Pe 1:2, 3-note) and sons of disobedience (Ep 2:2-note, Col 3:6KJV-note, Ro 2:8-note, 2Th 1:8, 9, 10, 1Pe 4:17-note - Note: Obedience per se does not save. Only faith in Christ results in genuine salvation. But the faith that is real and effective saving faith is a faith that shows itself real in one's grace enabled obedience. This obedience is not legalism, nor is it perfection, but instead it shows itself to be real by one's general "direction" toward the light, toward righteousness, toward heaven. 2Pe 1:10,11 -note; 2Co 13:5, 1Co 6:9, 10, 11). There is no middle ground!
- 207. Ktisis - 19x in 19v - Mark 10:6; 13:19; 16:15; Rom 1:20, 25; 8:19ff, 39; 2 Cor 5:17; Gal 6:15; Col 1:15, 23; Heb 4:13; 9:11; 1 Pet 2:13; 2 Pet 3:4; Rev 3:14. NAS = created thing(1), creation(14), creature(3), institution(1). Hidden (852) (aphanes from a = without + phaíno = to appear) means literally not appearing and so not manifest or non-apparent, concealed, invisible. Unable to be known about. God's microscope can lay bare the smallest microbe of doubt and sin. As Jesus taught His disciples... there is nothing concealed that will not be revealed or hidden that will not be known. (Mt 10:26) His...Him - Note the transition from the Word of God to the God of the Word as indicated by the writer's use of these personal pronouns. The living Word transitions to the living God. Sight (1799) (enopion from en = in + ops = ace, eye, countenance) means in the face of, in front of, before, in the sight of. 9. Hughes writes that... There is a natural transition from "the word of God" in the previous verse to "God" Himself here, for the word of God is not only the activity of God but also His revelation of Himself, whether it be in judgment or in salvation. As God is its source so also He is its fulfilment, and there is therefore the closest association between God and the word by which he effectively acts and reveals himself. "The author passes insensibly," says Spicq, "from the notion of the word of God to God himself, and finally identifies them, since the word was truly in the place of the omniscient and omnipresent God, and received its power and its qualities only from him." Clearly, as God is by his word the Creator and Sustainer of the whole order of creation, all, that is, all things which includes all men, are open and laid bare to Him. There is not and cannot be any part of reality which is unknown or incomprehensible to Him Who is the source of all being and the fount of all knowledge. Every creaturely covering and pretext is stripped away. There is no recess, no dark depth, that is not wide open before Him (cf. 1Co 4:5).This profound and solemn truth is one that man in his fallenness does not like to face. In Genesis we read... Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty (El Shaddai). Walk (a command - Interesting that the Lxx instead of using a verb for "walk" substitutes the verb "be pleasing" in the present imperative = command calling for continual obedience) before Me, and be blameless. (Genesis 17:1) God's charge to Abraham was to walk before Him, in God's sight, indeed living in the consciousness and knowledge that the eyes of God were always upon him. What difference beloved would it make in our walk if we conducted ourselves continually with a conscious sense of God's presence? Would it not serve as a holy impediment to sin on one hand (cp Job 1:1, Ge
- 208. 39:9) and a desire to walk worthy of our calling to please Him on the other hand (cp Ep 4:1-note, 1Th 2:12-note, Acts 24:16)? BE SURE YOUR SIN WILL FIND YOU OUT! Nu 32:23 Achan experienced the truth of this passage when he took some of the the banned spoil from defeated Jericho (the spoil was to be for God) and then hid it in his tent (hidden from man but not from God!) Joshua 7:15-21'It shall be that the one who is taken with the things under the ban shall be burned with fire, he and all that belongs to him, because he has transgressed the covenant of the Lord, and because he has committed a disgraceful thing in Israel.' " So Joshua arose early in the morning and brought Israel near by tribes, and the tribe of Judah was taken. He brought the family of Judah near, and he took the family of the Zerahites; and he brought the family of the Zerahites near man by man, and Zabdi was taken. He brought his household near man by man; and Achan, son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was taken. Then Joshua said to Achan, "My son, I implore you, give glory to the Lord, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me." So Achan answered Joshua and said, "Truly, I have sinned against the Lord, the God of Israel, and this is what I did: when I saw among the spoil a beautiful mantle from Shinar and two hundred shekels of silver and a bar of gold fifty shekels in weight, then I coveted them and took them; and behold, they are concealed in the earth inside my tent with the silver underneath it." ...Josh 7:25 Joshua said, "Why have you troubled us? The Lord will trouble you this day." And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. (Compare the similar sad saga of Elisha's servant Gehazi whose greed prompted him to sin by taking booty from Naaman - read 2Ki 5:15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27) 10. Richard Hughes remarks that... Anyone with any spiritual awareness is made very uneasy by the thought of God's searching gaze. Remember the scene in the garden after Adam and Eve had first sinned. In their original state, before they fell into sin, they were "naked and were not ashamed" (Ge 2:25). With no sin to condemn them, they delighted in the gaze of their loving Creator. But after the fall, they hid their shame even from one another, pathetically sewing on fig leaves for garments. Even more, they dreaded the presence of God, fleeing and hiding from him as he approached. This is how many Christians feel in their relationship with God. The thought of His gaze chills their bones. They are willing to do anything but deal with God Himself, skulking around the edges of his light rather than drawing near to Him. They struggle to pray and seldom do unless forced by circumstances. It is this paralyzing fear that the writer of Hebrews now addresses. As Philip Hughes explains: "Sinners are no longer commanded to keep their distance in fear and trembling, but on the contrary are now invited to draw near, and to do so with confidence." (Reformed Expository Commentary – Hebrews) 11. A W Tozer writes...
- 209. God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and all spirits, all being and every being, all creaturehood and all creatures, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all enigmas, all feeling, all desires, every unuttered secret, all thrones, and dominions, all personalities, all things visible and invisible in heaven and in earth, motion, space, time, life, death, good, evil, heaven, and hell. (From Tozer, A. W., & Verploegh, H. The Quotable Tozer I: Wise Words with a Prophetic Edge. Includes index. Camp Hill, PA.: WingSpread annotated as from The Knowledge Of The Holy) 12. Barclay explains that... What he is saying is that as far as men are concerned we may be able to wear our outward trappings and disguises; but in the presence of God these things are stripped away and we have to meet Him as we are. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) 13. Guzik writes that open or...Naked reminds us of the way God saw through Adam’s feeble hiding (Ge 3:7, 8, 9). God sees through our hiding the same way. (The Enduring Word Commentary Series) Even the pagan mind understood this concept of inability to hide from God, Seneca writing that...We ought always to so conduct ourselves as if we lived in public; we ought to think as if someone could see what is passing in our inmost breast; and there is one who does thus behold us. Of what avail is it, then, that any deed is concealed from man? Nothing can be hidden from God. He is present with our very souls, and penetrates our inmost thoughts, and, indeed, is never absent from us. (Seneca, Epistle 83) 14. Vincent, “The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor’s neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim’s neck for sacrifice is familiar to all classical students. See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim’s throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword. (Vincent, M. R. (2002). Word Studies in the New Testament 4:429) 15. MacArthur adds that trachelizo had two distinct uses in ancient times: It was used of a wrestler taking his opponent by the throat. In this position the two men were unavoidably face to face. The other use was in regard to a criminal trial. A sharp dagger would be bound to the neck of the accused, with the point just below his chin, so that he could not bow his head, but had to face the court. Both uses had to do with grave face-to-face situations. When an unbeliever comes under the scrutiny of God’s Word, he will be unavoidably face-to-face with the perfect truth about God and about himself. (MacArthur, John: Hebrews. Moody Press or Logos)
- 210. 16. Barclay summarizes the three potential meanings of trachelizo writing... (i) It was a wrestler’s word and was used for seizing an opponent by the throat in such a way that he could not move. We may escape God for long enough but in the end he grips us in such a way that we cannot help meeting him face to face. God is one issue that no man can finally evade. (ii) It was the word that was used for flaying animals. Animals were hung up and the hide was taken off them. Men may judge us by our outer conduct and appearance but God sees into the inmost secrets of our hearts. (iii) Sometimes when a criminal was being led to judgment or to execution, a dagger, with point upwards, was so fixed below his chin that he could not bow his head in concealment but had to keep it up so that all could see his face and know his dishonour. When that was done, a man was said to be tetrachelismenos. In the end we have to meet the eyes of God. We may avert our gaze from people we are ashamed to meet; but we are compelled to look God in the face. 17. Tony Garland commenting on Rev 1:14 writes: His eyes are singled out as being like a flame of fire . This evokes the image of a gaze which instantly pierces the deepest darkness to lay bear all sin. It is a reference to His omniscience, omnipresence, and judgment. There is no evil activity of men which Jesus does not see (Job 28:24; Ps. 90:8; 94:9; 139:23; Pr 15:3). There is no den of iniquity so dark that Jesus is not there (Job 34:22; Ps. 139:7; Jer. 23:24; Am 9:2). There is no work of man which will go unjudged by His piercing gaze (1Co 3:15; 2Co 5:10; He 4:13). Truly, God is an all-consuming fire (Num. 11:1; Dt 5:25; 9:3; 2Ki 1:10; Ps 50:3; 78:63; Is 33:14; Lk 9:54; He 12:29; Re 11:5). When speaking to the church at Thyatira, after mentioning His “eyes like a flame of fire” (Re 2:18), Jesus continues, “I know your works” (Re 2:19). He says to the same church, “all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works” (Re 2:23). His piercing eyes are an identifying description in Re 19:12. It is impossible to escape His gaze! “And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (He 4:13). Jesus the Great High Priest 14 Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess.
- 211. 1. BARNES, "Seeing then that we have a great high priest - The apostle here resumes the subject which had been slightly hinted at in Heb_2:17; Heb_3:1, and pursues it to the end of Heb. 10. The “object” is to show that Christians have a great High Priest as really as the Jews had; to show wherein he surpassed the Levitical priesthood; to show how all that was said of the Aaronic priesthood, and all the types pertaining to that priesthood, were fulfilled in the Lord Jesus; and to state and illustrate the nature of the consolations which Christians might derive from the fact that they had such an High Priest. One of the things on which the Jews most valued their religion, was the fact that it had such a minister of religion as their high priest - the most elevated functionary of that dispensation. It came therefore to be of the utmost importance to show that Christianity was not inferior to the Jewish religion in this respect, and that the High Priest of the Christian profession would not suffer in point of dignity, and in the value of the blood with which he would approach God, and in the efficacy of his intercession, when compared with the Jewish high priest. Moreover, it was a doctrine of Christianity that the Jewish ritual was to pass away; and its temple services cease to be observed. It was, therefore, of vast importance to show “why” they passed away, and how they were superseded. To do this, the apostle is led into this long discussion respecting their nature. He shows that they were designed to be typical. He proves that they could not purify the heart, and give peace to the conscience. He proves that they were all intended to point to something future, and to introduce the Messiah to the world; and that when this object was accomplished, their great end was secured, and they were thus all fulfilled. In no part of the Bible can there be found so full an account of the design of the Mosaic institutions, as in Heb. 5–10 of this Epistle; and were it not for this, the volume of inspiration would be incomplete. We should be left in the dark on some of the most important subjects in revelation; we should ask questions for which we could find no certain answer. The phrase “great high priest” here is used with reference to a known usage among the Jews. In the time of the apostle the name high priest pertained not only to him who actually held the office, and who had the right to enter into the holy of holies, but to his deputy, and to those who had held the office but who had retired from it, and perhaps also the name was given to the head of each one of the twenty-four courses or classes into which the priests were divided; compare Luk_1:5 note; Mat_26:3 note. The name “great high priest” would designate him who actually held the office, and was at the head of all the other priests; and the idea here is, not merely that the Lord Jesus was “a priest,” but that he was at the head of all: in the Christian economy he sustained a rank that corresponded with that of the great high priest in the Jewish. That is passed into the heavens - Heb_9:12, Heb_9:24. The Jewish high priest went once a year into the most holy place in the temple, to offer the blood of the atonement; see the notes on Heb_9:7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make intercession, and to sprinkle the blood of the atonement on the mercy-seat; see the notes at Heb_9:24-25. Jesus the Son of God - Not a descendant of Aaron, but one much greater - the Son of God; see the notes at Heb_1:2. Let us hold fast our profession - see the notes at Heb_10:23; Heb_3:14; see the note, Heb_3:1. This is the drift and scope of the Epistle - to show that Christians should hold fast their profession, and not apostatize. The object of the apostle now is to show why the fact that we have such a High Priest, is a reason why we should hold fast our professed attachment to him. These reasons - which are drawn out in the succeeding chapters - are such as the following: (1) We may look to him for assistance - since he can be touched with the feeling of our infirmities; Heb_4:15-16.
- 212. (2) The impossibility of being renewed again if we should fall away from him, since there is but “one” such High Priest, and since the sacrifice for sin can never be repeated; Heb. 6: (3) The fact that all the ancient types were fulfilled in him, and that everything which there was in the Jewish dispensation to keep people from apostasy, exists much more powerfully in the Christian scheme. (4) The fact that they who rejected the laws of Moses died without mercy, and much more anyone who should reject the Son of God must expect more certain and fearful severity; Heb_10:27-30. By considerations such as these, the apostle aims to show them the danger of apostasy, and to urge them to a faithful adherence to their Christian profession. 2. CLARKE, "Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, Heb_3:1, and as the High Priest who made reconciliation for the sins of the people, Heb_2:17, does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10. After all, it is possible that this may be a resumption of the discourse from Heb_3:6; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: “You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God.” To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on Heb_3:1 (note), to which this verse seems immediately to refer. Three things the apostle professes to prove in this epistle: - 1. That Christ is greater than the angels. 2. That he is greater than Moses. 3. That he is greater than Aaron, and all high priests. The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle. The apostle states, 1. That we have a high priest. 2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line. 3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement. 1. He left the congregation of the people. 2. He passed through the veil into the holy place, and was not seen even by the priests.
- 213. 3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest, 1. Left the people at large. 2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight. 3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens. 3. GILL, "Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb_2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew (t). This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession: that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows, Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore, let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us. 4. HENRY, "What kind of high priest Christ is (Heb_4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint
- 214. types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus - a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: 5. JAMISON, "Seeing then — Having, therefore; resuming Heb_2:17. great — as being “the Son of God, higher than the heavens” (Heb_7:26): the archetype and antitype of the legal high priest. passed into the heavens — rather, “passed through the heavens,” namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, etc. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest. Jesus — the antitypical Joshua (Heb_4:8). hold fast — the opposite of “let slip” (Heb_2:1); and “fall away” (Heb_6:6). As the genitive follows, the literally, sense is, “Let us take hold of our profession,” that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is “hold fast” [Tittmann]. 6. CALVIN, "Seeing then that we have, or, Having then, etc. He has been hitherto speaking of Christ's apostleship, But he how passes on to his second office. For we have said that the Son of God sustained a twofold character when he was sent to us, even that of a teacher and of a priest. The Apostle, therefore, after having exhorted the Jews obediently to embrace the doctrine of Christ, now shows what benefit his priesthood has brought to us; and this is the second of the two points which he handles. And fitly does he connect the priesthood with the apostleship, since he reminds us that the design of both is to enable us to come to God. He employs an inference, then; for he had before referred to this great truth, that Christ is our high priest; [76] but as the character of the priesthood cannot be known except through teaching, it was necessary to prepare the way, so as to render men willing to hear Christ. It now remains, that they who acknowledge Christ as their teacher, should become teachable disciples, and also learn from his mouth, and in his school, what is the benefit of his priesthood, and what is its use and end. In the first place he says, Having a great high priest, [77] Jesus
- 215. Christ, let us hold fast our profession, or confession. Confession is here, as before, to be taken as a metonymy for faith; and as the priesthood serves to confirm the doctrine, the Apostle hence concludes that there is no reason to doubt or to waver respecting the faith of the Gospel, because the Son of God has approved and sanctioned it; for whosoever regards the doctrine as not confirmed, dishonors the Son of God, and deprives him of his honor as a priest; nay, such and so great a pledge ought to render us confident, so as to rely unhesitantly on the Gospel. 7. ALEX PETERSON, “ The Hebrews, when they approached the tabernacle, had one hope for having their sins dealt with in the person of the high priest. While you and I probably practice letting our sins pile up until not even we can withstand the guilt of them, a Hebrew was always cognizant of sin, and dealing with it was a major cultural emphasis of life, whereas because of our culture we allow the accumulation of sins. The Hebrew (and we should be) was keenly aware of an Offended Almighty God because of his sin. God had Instituted the sacrificial animal as a picture of the method by which the Wrath of God over sin was Appeased. The problem with the old system of sacrifices was that it was incomplete. It is impossible that the blood of bulls and goats could forgive sins (Hebrews 10:4). Everyone who knew anything at all about Jehovah God, knew that God Himself would Provide The Supreme Sacrifice to take away their sins (Genesis 22:8). What they may not have understood was that the High Priest would have to be sinless when He entered into the room of the Mercy Seat or the process would be flawed. Jesus was the Perfect Sacrifice, but it is also shown that Jesus is that Perfect and Sinless Great High Priest, Who had the Credentials necessary to make the Perfect Sacrifice. The sacrifices of the Law had to be made continually under the Aaronic/Levitical priesthood because they were not perfect. Because of their imperfection, all the Old Testament Sacrifices were capable of was recognizing the sinfulness of mankind, and God’s Eventual Provision for the propitiation of those sins. Once a year, on the Day of Atonement, the High Priest would enter that Holy of Holies, the Mercy Seat room. He would sprinkle the blood of the unblemished sacrificial animal upon the altar. He had on holy garments that included a row of bells around the lowest hem of his robe. As long as the bells rang, it indicated that God had not Killed him in His Presence. If God did Kill him, the High Priest had a rope tied around his ankle so that he could be pulled out. If the priest was successful in the symbolic ritual of the atonement before the Mercy Seat, He would then leave that place. Thereby, the High Priest would typify the Forgiveness of sins for the people. The Work of the Atonement, not had been, but would be done by God Himself. This is what the sacrifice on the Day of Atonement was symbolic of, the Supreme and Perfect Sacrifice of Jesus on the Cross.
- 216. The sacrifice of the Old Testament priest could not be perfect because of two things: The animal was not totally perfect (though it was supposed to be); and, the priest was not perfect (though he was supposed to be). In the Sacrifice that Jesus Made, we have the two necessary Perfect Elements of the Sacrifice, Jesus, the Sacrifice without blemish, and Jesus, the Great High Priest Who Identifies and Sympathizes with our imperfections, but Who is Himself Perfect and without sin. The Hebrews were trying to walk away from the Only Way to Heaven, though they had been schooled in it all their lives. Jesus is the Only way by which they and we may Seek Forgiveness. A.What imagery does a confession normally hold for you (4:14)? When I hear the word “confession,” I am really seeing something that the text probably is not meant to imply, although if you think about it, admitting to knowing Jesus in hostile circumstances actually could amount to this imagery. I believe your King James versions say “profession,” which is good, too. But, I am thinking about the guy in the old movies who is sitting under a bright light, with Bruno behind him who whacks him over the head regularly trying to beat this “confession” out of him. I can almost see a Christian sitting in that chair, with someone barking out, “Do you renounce Jesus Christ as your Savior?” And that Christian answers, “No, I cannot deny the Lord Jesus.” Then he gets smacked again. Does a confession hold that kind of picture in your mind for you? What about a profession? If we were sitting in that chair, with Bruno behind us, will we “hold fast our profession”? It’s just a thought. Every now and then I find myself thinking about it, not in a morbid way, but I often wonder, would I suffer for my confession of the Lord Jesus? I would like to think I would. Does this question bother anyone else besides me? B. What might the consequences for a confession be? The consequences for a first century Christian could be the loss of life, reputation, livelihood, and being shunned by the community, family, and friends. C.The location and condition of a Hebrew high priest and Jesus, our Great High Priest, are contrasted how (4:14 – 15)? We still see the earthly priest hacking away at sacrifices. His work is never done. There is a continual bleating, groaning, and bleeding of all these animals around him at all times. When his day is over, he will do the same thing again tomorrow. He will persist in doing this job until the course for his group of priests is over, and the next team takes over. It is the Aaronic/Levitical priesthood, and their work is never done. Jesus is the Great High Priest. He could Truly Say what all the other high priests wished were true when they said it. He could say, “It Is Finished!” He Finished the work of the Sacrifice needed, and then Passed into the Heavens to Sit down at the Right Hand of God the Father. Jesus has Passed into the Heavens into Rest, and those who are Christians are in Him, resting in Him. D.The Throne of Grace is being compared to what other place that had to be approached carefully; what are the differences (4:16, Matthew 27:51)? The Mercy Seat in the Holiest of Holies within the inner veil had to be approached with utmost caution, as we have said before. The sacrifice had to be to God’s Specifications, and the Priest
- 217. had to have followed a very precise and detailed ritual in order not to perish while standing before the Mercy Seat. In Matthew 27:51, we see that the Work of Jesus has Changed all that forevermore. Matthew 27:51 nkj Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, E. Why are we able to approach the Throne of Grace boldly (4:16b, 4:14)? We are able to approach the Throne of Grace boldly because the Work that was Worthy was Done by Jesus Christ. The “therefore” in the word refers to Jesus as the Great High Priest Who has Passed into the Heavens, without sin, and Perfect in all Works of Atonement. Therefore, the Work does not need to be done again. When this Work was Done by Jesus, God the Father’s Wrath was Satisfied by the Perfect Sacrifice. The veil was Torn, not by man, but by God. Notice the direction of the tear, from top to bottom. As a result, all of us who confess Jesus as Lord are able to approach that Throne of Grace boldly, seeing as how Jesus has Made us joint-heirs with Himself. The veil is gone, Jesus has Finished the Work, and you and I approach God boldly on the basis of our forgiven sins, bestowed by the Grace of the Lord Jesus. 8. Bruce Wilkinson reminds us of the purpose of this epistle and the importance of this middle section (He 4:14-He 10:18) to unequivocally establish the greatness of Christ's priesthood... Many Jewish believers, having stepped out of Judaism into Christianity, wanted to reverse their course in order to escape persecution by their countrymen. The writer of Hebrews exhorts them to “press on” to maturity in Christ (He 6:1-note). His appeal is based the superiority of Christ over the Judaic system. Christ is better than the angels, for they worship Him. He is better than Moses, for Moses was created by Him. He is better than the Aaronic priesthood, for His sacrifice was once for all time. He is better than the Law, for He mediates a better covenant. In short, there is more to be gained by suffering for Christ than by reverting to Judaism. Pressing on to maturity produces tested faith, self-discipline, and a visible love seen in good works. (Wilkinson, B., & Boa, K. 1983. Talk thru the Bible. Page 453. Nashville: T. Nelson) 9. ESV Study Bible summarizes the superior features of Jesus' priesthood as follows... (1) Jesus’ ability to sympathize with human need, (2) His perfect holiness, (3) His eternal call to the priestly order of Melchizedek (combined with his eternal sonship), (4) His initiating a new and better covenant, (5) His ministering in the true heavenly tabernacle, and (6) His presenting himself as a once-for-all sacrifice for the salvation and perfection of all his followers.
- 218. 10. Eerdman's Bible Dictionary explains that... The high priest descended from Eleazar, the son of Aaron. The office was normally hereditary and was conferred upon an individual for life (Nu 25:10-13). The candidate was consecrated in a seven-day ceremony which included investiture with the special clothing of his office as well as anointments and sacrifices (Ex 29:1-37; Lev 8:5-35). The high priest was bound to a higher degree of ritual purity than ordinary Levitical priests. He could have no contact with dead bodies, including those of his parents. Nor could he rend his clothing or allow his hair to grow out as signs of mourning. He could not marry a widow, divorced woman, or harlot, but only an Israelite virgin (Lev. 21:10-15). Any sin committed by the high priest brought guilt upon the entire nation and had to be countered by special sacrifice (Lev 4:1-12). Upon a high priest’s death manslayers were released from the cities of refuge (Nu 35:25, 28, 32). (Eerdman's Bible Dictionary) Archiereus occurs only in the Gospels (Matthew - 25 times, Mark 21 times, Luke 15 times, John 20 times), Acts 22 times and Hebrews (see below). The references to the high priests in the Gospels and Acts refers primarily to their bitter opposition to Jesus Who the writer of Hebrews identifies as our everlasting High Priest. Clearly archiereus is a key word in the book of Hebrews, and a review of these 17 verses reveals various characteristics (see underlined sections) of Jesus role as the great High Priest (some of the uses of high priest obviously do not refer to Jesus but to the Jewish high priests). Hebrews 2:17 (note) Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. Hebrews 3:1 (note) Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession. Hebrews 4:14 (note) Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. Hebrews 4:15 (note) For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Hebrews 5:1 (note) For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; Hebrews 5:5 (note) So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "Thou art My Son, Today I have begotten Thee"; Hebrews 5:10 (note) being designated by God as a high priest according to the order of Melchizedek.
- 219. Hebrews 6:20 (note) where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek. Hebrews 7:26 (note) For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; Hebrews 7:27 (note) who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself. Hebrews 7:28 (note) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. Hebrews 8:1 (note) Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, Hebrews 8:3 (note) For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this high priest also have something to offer. Hebrews 9:7 (note) but into the second only the high priest enters, once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. Hebrews 9:11 (note) But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; Hebrews 9:25 (note) nor was it that He should offer Himself often, as the high priest enters the holy place year by year with blood not his own. Hebrews 13:11 (note) For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Vincent commenting on the adjective great writes that this picture emphasizes... Christ’s priestly character to Jewish readers, as superior to that of the Levitical priests. He is holding up the ideal priesthood. Jesus is not just any High Priest but a Great One, our very own ("we have") High Priest! What an incentive for endurance to those who have believed in the Lord Jesus Christ. Seeing then that we have a great high priest with our name on his breast and shoulders, let's hold fast our confession! 11. Vincent... Through, and up to the throne of God of which he wields the power, and is thus able to fulfill for his followers the divine promise of rest. Our High Priest is in the very Throne Room of God and ready to minister to all who struggle
- 220. with the pressures and problems of life on earth. Let us go into His presence and lay our burdens at His feet for He is a sympathetic Great High Priest. The imagery of passed through suggests the Old Testament Day of Atonement when the high priest passed through the Holy Place of the Tabernacle, into the Holy of Holies where the Shekinah glory cloud over the Ark of the Covenant and the Mercy Seat symbolized the very presence of the Living God. The Levitical high priest entered with a blood offering (Lev 16:12, 13, 14, 16) to make atonement (or a "covering" = kaphar which is related to the Jewish name of this day = "Yom Kippur") for himself and all Israel. The passage of the Jewish high priest was but a pale shadow of the passage of our Great High Priest Who on the basis of His perfect, once for all sacrifice of His own blood passed through the heavens and into the Holy of holies, the Throne room of God. In summary, Jesus' priestly ministry is much better than that of the Jewish high priests, for only one this one day of the year were they allowed to pass through an earthly veil to enter the Holy of Holies. In contrast, our Great High Priest passed through the heavenly "veil" once for all time and into the Throne Room of God. 12. Spurgeon comments on the effect of David's awareness of Jehovah in His holy temple writing that... David here declares the great source of his unflinching courage. He borrows his light from heaven -- from the great central orb of deity. The God of the believer is never far from him; He is not merely the God of the mountain fastnesses, but of the dangerous valleys and battle plains. Jehovah is in His holy temple. The heavens are above our heads in all regions of the earth, and so is the Lord ever near to us in every state and condition. This is a very strong reason why we should not adopt the vile suggestions of distrust. There is One Who pleads His precious blood in our behalf in the temple above (Ed note: Our Great High Priest), and there is One upon the throne Who is never deaf to the intercession of His Son. Why, then, should we fear? What plots can men devise which Jesus will not discover? Satan has doubtless desired to have us, that he may sift us as wheat, but Jesus is in the temple praying for us, and how can our faith fail? What attempts can the wicked make which Jehovah shall not behold? And since He is in His holy temple, delighting in the sacrifice of His Son, will He not defeat every device, and send us a sure deliverance? Jehovah's throne is in the heavens; He reigns supreme. Nothing can be done in heaven, or earth, or hell, which He doth not ordain and overrule. He is the world's great Emperor. Wherefore, then, should we flee? If we trust this King of kings, is not this enough? Cannot He deliver us without our cowardly retreat? Yes, blessed be the Lord our God, we can salute him as Jehovah Nissi; in His Name we set up our banners, and instead of flight, we once more raise the shout of war. (Ed note: So strengthened dear saint, let us hold fast our confession amidst a ever deafening hostility and fierce hatred for genuine followers of Jesus.) An anonymous psalmist comforts us with the truth that...
- 221. Jehovah looks from heaven. He sees all the sons of men (Psalm 33:13) Spurgeon writes that... The Lord is represented as dwelling above and looking down below; seeing all things, but peculiarly observing and caring for those who trust in Him. It is one of our choicest privileges to be always under our Father's eye, to be never out of sight of our best Friend (Ed note: Our Great High Priest). 13. preceptaustin, “LET US HOLD FAST OUR CONFESSION: kratomen (1PPAS) tes homologia: Let us hold fast (2902) (krateo) means to lay hold of and cling tightly to that which has been taken hold. Krateo means to cling to tenaciously with the idea of seizing, retaining (using strength) as in Hebrews 6:18-note. The writer is exhorting his readers (especially those wavering and being tempted to go back into Judaism and not forward to genuine saving faith in Messiah) as a principle of faith to keep on holding on to (present tense = "let us keep on holding fast") their confession regarding the Messiah. Let us hold fast - This exhortation is a repetition of the theme of perseverance seen in earlier passages in Hebrews (He 2:1; He 3:6, He 3:12, 13, 14; He 4:11) See 3:1; 10:23 This exhortation calls for an enduring/persevering commitment to active belief in and loyalty to Jesus (cp Col 2:19; 2Th 2:15; Re 2:13, 25; Re 3:11). Let us - 13x in 12v - Heb 4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12:1 (2x), He 12:28; 13:13, 15 A T Robertson... "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, Hebrews 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, Hebrews 9:13-10:18; based on better promises, Hebrews 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14-15) and to make use of him (Hebrews 4:16). How important is it to hold fast? so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold (krateo) of the hope set before us. (Hebrews 6:18-note) So then, brethren, stand firm and hold to (krateo) the traditions which you were taught, whether by word of mouth or by letter from us. (2Th 2:15)
- 222. Comment: Traditions in this context is not a reference to the traditions of men but of God as handed down to the hearers/recipients via God's messengers, in context the apostle Paul. Paul encouraged the Thessalonians to keep the traditions they had been taught by him, either verbally or in writing, - 2Th 3:6. Remember that for about the first twenty years of the spread of Christianity, each church needed to remember, carefully and accurately, what they had been taught orally by the apostles, for they did not yet have a written Bible as we do today. By the time of the Thessalonians, however, Paul had written down at least some of his teachings, and the NT was beginning to take shape. Eventually, it would all be written and there would be no further need for the disciples to be guided by the oral traditions. and not holding fast (krateo) to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God. (Colossians 2:19-note) Comment: Holding fast in this context will keep you from being taken "captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ." see Colossians 2:8-note) If you want to get through hard times, hold fast Jesus “the Apostle” (the "Sent One") (Hebrews 3:1-note) Who did everything to make possible your salvation. Be ready and willing to confess Him as your High Priest, privately and publicly. Make the confession of Jesus your "lifestyle", so that those you encounter may know Who you know, Who you belong to and that thereby they might be drawn to saving faith by the aroma of Christ in you. 14. John MacArthur..Our great High Priest did not pass through the Tabernacle or the Temple. He passed through the heavens. When He got there He sat down, and God said, "I'm satisfied. My Son, Jesus Christ, accomplished the atonement for all sins for all time for all those who come to Him by faith and accept what He did for them." The appeal of 4:14, therefore, is for yet uncommitted Jews to accept Jesus Christ as their true High Priest. They should demonstrate that their confession is true possession by holding fast to Him as their Savior. This emphasizes the human side of the believer's security. True believers hold fast, as God holds them fast. 15. Pastor Steven Cole's sermon on Hebrews... Hebrews 4:14-16 The Throne of Grace All Christians struggle with two crucial areas that will make or break us in the Christian life: perseverance in times of trial; and, prayer. As you know, they are connected. A vital prayer life is essential to endure trials. Failure to endure trials is the mark of the seed sown on rocky soil. Jesus explained that this seed represents those who, “when they hear the word, immediately receive it with joy; and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away” (Mk 4:17). Endurance is one mark of genuine saving faith (Heb. 3:6).
- 223. Prayer is our supply line to God in the battle. His abundant, sustaining grace flows to us through prayer. Because prayer is so vital, the enemy tries to sever that supply line. When we suffer, the enemy often whispers, “God doesn’t care about you and He isn’t answering. Why waste your time with these worthless prayers?” It’s easy to get discouraged and quit praying, which cuts us off from the very help that we need! Our text is one of the most encouraging passages in the Bible when it comes to perseverance and prayer. The first readers of this epistle were tempted to abandon their Christian faith and return to Judaism because of persecution. The author has just given an ex-tended exhortation, using the bad example of Israel in the wilderness. They failed to enter God’s rest (a picture of salvation) because of unbelief and disobedience. Therefore, we must be diligent to enter that rest. If we will respond in faith and obedience to God’s Word, it will expose our sin and show us His ways. It is foolish to think that we can hide our sin from God, because everything is naked and laid bare in His sight (He 4:12, 13). 16. J. C. Ryle reports, “When John Rogers, the first martyr in Queen Mary’s time, was being led to Smithfield to be burned, the French Ambassador reported that he looked as bright and cheerful as if he were going to his wedding” (Home Truths [Triangle Press], 1:64). While God must give special grace at such a time, we would not do well in persecution if we grumble and walk away from God when we face lesser trials. Paul says that we’re not only to persevere in trials, but to do so with great joy (Ro. 5:3)! So hold fast your confession of faith in Christ when He takes you through difficult trials. He is none other than your great high priest, God in human flesh, who now sits “at the right hand of the Majesty on high” (Heb. 1:3). 2. Since Jesus is our sympathetic and sinless high priest, we must pray in times of need (He 4:15,16). A. Jesus is our sympathetic high priest. The author uses a double negative, “We do not have a high priest who cannot sympathize with our weaknesses….” Probably he was anticipating an objection: “You’ve just said that Jesus is a great high priest who has passed through the heavens. How can someone beyond the heavens relate to me and my problems?” The author responds, “No, Jesus is not unsympathetic. He understands your deepest feelings.” We all need someone to sympathize with our problems and weaknesses without condemning us. Sometimes that is enough to get us through, just to know that someone else understands what we’re going through. I read about a boy who noticed a sign, “Puppies for sale.” He asked, “How much do you want for the pups, mister?” “Twenty-five dollars, son.” The boy’s face dropped. “Well, sir, could I see them anyway?”
- 224. The man whistled and the mother dog came around the corner, followed by four cute puppies, wagging their tails and yipping happily. Then lagging behind, another puppy came around the corner, dragging one hind leg. “What’s the matter with that one, sir?” the boy asked. “Well, son, that puppy is crippled. The vet took an X-ray and found that it doesn’t have a hip socket. It will never be right.” The man was surprised when the boy said, “That’s the one I want. Could I pay you a little each week?” The owner replied, “But, son, you don’t seem to understand. That pup will never be able to run or even walk right. He’s going to be a cripple forever. Why would you want a pup like that?” The boy reached down and pulled up his pant leg, revealing a brace. “I don’t walk too good, either.” Looking down at the puppy, the boy continued, “That puppy is going to need a lot of love and understanding. It’s not easy being crippled!” The man said, “You can have the puppy for free. I know you’ll take good care of him.” That is a limited illustration of our Savior’s sympathy for our condition. Since He became a man and suffered all that we experience, He sympathizes with our weaknesses. He demonstrated His compassion many times during His earthly ministry. But His humanity was not diminished in any way when He ascended into heaven. We have a completely sympathetic high priest at the right hand of God! B. Jesus is our sinless high priest. He was “tempted in all things as we are, yet without sin.” At first, we may wrongly think that being sinless would make Jesus unsympathetic and distant from us, since we all have sinned many times. Perhaps a fellow sinner could relate more to my failures. But that is not so. Charles Spurgeon pointed out (“The Tenderness of Jesus” [Ages Software], sermon 2148, p. 407, italics his), [D]o not imagine that if the Lord Jesus had sinned he would have been any more tender toward you; for sin is always of a hardening nature. If the Christ of God could have sinned, he would have lost the perfection of his sympathetic nature. It needs perfectness of heart to lay self all aside, and to be touched with a feeling of the infirmities of others. Others object that if Jesus never sinned, He must not have been tempted to the degree that we are tempted. But as many have pointed out, that is not so. The one who resists to the very end knows the power of temptation in a greater way than the one who yields to sin sooner. When it says that Jesus was tempted in all things as we are, it doesn’t mean every conceivable temptation, which would be impossible. Nor was Jesus ever tempted by indwelling sin, as we
- 225. are. In this, He was like Adam and Eve before the fall. Temptation had to come to Jesus from without, not from within. But Jesus knew every type of temptation. He knew what it is like to be hungry, thirsty, and tired. He knew the horrible agony of physical torture, which He endured in His trial and crucifixion. He knew what it is like to be mocked, distrusted, maligned, and betrayed by friends. From the start of Jesus’ ministry to the very end, Satan leveled all of his evil power and strategies to try to get Jesus to sin. But he never succeeded. Jesus always obeyed the Father. He 4:15 raises the question, “Was it possible for Jesus to have sinned?” We need to answer this carefully (I am following Wayne Grudem, Systematic Theology [Zondervan], pp. 53 7-539). Scripture clearly affirms that Jesus never committed sin (He 7:26; 1Pe 1:19; 2:22). It also affirms that His temptations were real, not just playacting. The Bible also affirms, “God cannot be tempted by evil” (James 1:13). Since Jesus was fully God, how then could He realy be tempted, much less commit a sin? Here we plunge into the mystery of how one man can be both fully God and fully human, as Scripture plainly affirms of Jesus. Since Jesus is one person with two natures, and since sin involves the whole person, in this sense, Jesus could not have sinned or He would have ceased to be God. But the question remains, “How then could Jesus’ temptations be real?” The answer seems to be that Jesus met every temptation to sin, not by His divine power, but by His human nature relying on the power of the Father and Holy Spirit. As Wayne Grudem explains, “The moral strength of his divine nature was there as a sort of ‘backstop’ that would have prevented him from sinning…, but he did not rely on the strength of his divine nature to make it easier for him to face temptations…” (p. 539). As you know, Scripture sometimes affirms something of Jesus that could only be true of one of His natures, but not both (Mt. 24:36). Jesus’ divine nature could not be tempted or sin, but His human nature could. Don’t stumble over the fact that you cannot fully comprehend this. Rather, accept the testimony of Scripture: Jesus truly was tempted and He never sinned. These facts mean that He understands what we are going through and He is able to come to our aid when we are tempted (He 2:18). Because Jesus is a sympathetic and sinless high priest… C. We should draw near in prayer. “Draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” “Throne of grace” is an oxymoron. To the ancient world, a throne was a forbidding place of sovereign authority and judgment. If you approached a throne and the king did not hold out his scepter, you were history! You definitely would not draw near to the throne for sympathy, especially with a trivial problem. But the author calls it the throne of grace. He makes it clear that we are welcome at this throne. He answers four questions: (1) Why draw near? (2) When
- 226. should we draw near? (3) How should we draw near? And, (4) What can we expect when we draw near? 1) Why draw near? We should draw near to the throne of grace because we are weak and we have there a sympathetic high priest. We don’t come because we’ve got it pretty much together and we just need a little advice. We come because we are weak (He 4:15). Jesus didn’t say, “Without Me, you can get along pretty well most of the time. Call Me if you need Me.” He said, “Without Me, you can do nothing” (John 15:5). And when we come to the throne of grace, He doesn’t ridicule us or belittle us for our weaknesses. He welcomes us as a father welcomes his children to his side to protect them from some danger. 2) When should we draw near? We should draw near to the throne of grace whenever we need help. We should come in a “time of need,” which is at al times! A main reason we do not pray is that we don’t realize how needy we are. We think we can handle things on our own. Just call in the Lord when things get really intense. But the fact is, we depend on Him for every breath we take and for every meal we eat, even if we’ve got a month’s supply of food in the freezer. Praying without ceasing (1 Thess. 5:17) is necessary because we are constantly in over our heads. Prayer is the acknowledgement that our need is not partial; it is total! 3) How should we draw near? We should draw near to the throne of grace directly, with confidence in our high priest. The author does not say, “Draw near through your local priest.” He says, “Let us draw near.” Us means every believer. Dr. Dwight Pentecost, one of my professors in seminary, told how he was in Mexico City during a feast for the Immaculate Conception of Mary. There was a long line of thousands waiting for confession, but only one confession booth. As the noon bells rang, an old, stooped over priest came out of the booth, walking with two canes. A woman with several small children fell on her knees before him and grabbed him by the knees. She cried out to him, begging him to relieve her burdens. But he struck her on the side of the head with one of his canes and went off through the crowd. He was an unsympathetic, weak human priest. Thankfully, we do not have to go through any human priest to draw near to the very throne of God. We could not dare come in our own merit or righteousness. But we can come with confidence because the blood of Jesus, our high priest, has gained us access (Ep 3:12). Our confidence is not in how good we’ve been or in how well we can pray. Spurgeon pointed out that God will over-look our shortcomings and poor prayers just as a loving parent will overlook the mistakes in the sentences of his toddler. Even when we have sinned badly, if we draw near to confess our sins, He will cleanse our wounds and begin the healing process, just as a parent
- 227. would carefully clean and bandage the wounds of his child. Finally, what can we expect when we draw near? We will receive mercy and find grace to help in our time of need. What a wonderful promise! We won’t be scolded for having a need. We won’t be told that our need is too trivial for such an important high priest to be troubled with. We will receive mercy and find grace to help. “Help” is a technical nautical term that is used elsewhere only in Acts 27:17 to describe the cables that the sailors wrapped around the hull of Paul’s ship during the storm so that it would not break apart. We encountered the verb in Hebrews 2:18, where it has the nuance of running to the aid of someone crying for help. When your life seems to be coming apart at the seams because of the storm, cry out to our sympathetic high priest at the throne of grace. You will receive mercy and find grace to help. What is the difference between mercy and grace? They somewhat overlap, but mercy has special reference to God’s tenderness toward us because of the misery caused by our sins, whereas grace refers to His undeserved favor in freely forgiving our sins, which actually deserve His judgment (see R. C. Trench, Synonyms of the New Testament [Eerdmans], pp. 169-170). Together, both words reflect the good news that “God was in Christ reconciling the world to Himself, not counting their trespasses against them” (2 Cor. 5:18). All that trust in Christ and His shed blood as the payment for their sins have free access at the throne of grace to God’s boundless mercy and undeserved favor! Conclusion I like John Piper’s analogy that prayer is our walkie-talkie to get the supplies we need in the spiritual war that we are engaged in. It’s not an intercom to call the maid to bring extra beverages to the den. In other words, prayer isn’t to make us comfortable and cozy, oblivious to the advancement of God’s kingdom purposes. Prayer is our walkie-talkie to bring in the needed supplies as we seek first His kingdom and righteousness. If you’re under fire in the battle, persevere-hold fast your confession, because Jesus is our great high priest. If you have needs, pray-draw near to the throne of grace to receive mercy and find grace to help in the battle. 17. John MacDuff Jesus—our great High Priest—dying for us on the Cross—living for us now in heaven—this, this is the inspiring motive, made use of by the apostle, in urging to diligence and steadfastness, in our Christian profession—this is the encouragement to "come boldly to the throne of grace." Without this blessed truth, there could be no hope for the guilty and hell-deserving, no efficacy in prayer, and no encouragement to draw near to God. Efforts at obedience could never avail. God's violated law could never be satisfied, and the penalty of eternal death denounced against every transgressor, could in no other way be removed. But, seeing that Christ has died for sin, we are to labor to die unto sin. Seeing that He has opened the gates which were barred against us, we are to seek to enter in. Seeing that He has purchased blessings, for time and eternity, which otherwise could never have been ours, we are to pray earnestly for their bestowal upon us. Seeing that He is now exalted to God's right hand, to give
- 228. repentance and remission of sins, we are to draw near to obtain the pardon of our sins. Seeing that He pleads for us, we are to be fervent in pleading for ourselves. Christ's death does not leave us inactive—indifferent—as some of the enemies of our religion would maintain. True, our best deeds are still of no value as regards our salvation. We cannot merit eternal life. Jesus has done all. But, for this very reason, we are to "hold fast the profession of our faith without wavering," rejoicing in the belief that He has borne our sins—that He has suffered for them—that He has carried them into the land of forgetfulness—that He has washed us in His own most precious blood, and has clothed us with the robe of His imputed righteousness. Oh! then it is we have a motive powerful and all-constraining, to "live not unto ourselves, but to Him who died for us and rose again," "to follow His footsteps and walk even as He also walked"—to seek to have fellowship with Him in His sufferings, and to be conformed more and more to His image—to be "crucified with Christ, and to die daily unto sin"—to "present our bodies and spirits as living sacrifices unto Him" who "gave Himself for us, that He might redeem us from all iniquity, and purify us unto Himself a peculiar people, zealous of good works." And, to animate us in thus "holding fast our profession," the apostle declares, that "we have not a High Priest who cannot be touched with the feeling of our infirmities; but one who was in all points tempted like as we are, yet without sin." The Savior—when He burst the bonds of death and ascended to the right hand of God—neither resigned His priestly office nor laid aside His humanity. He was, and still is, both God and man. He was, and still is, a merciful and faithful High Priest—never weary of his office—never forgetting or abandoning it—never overlooking the wants and necessities of those whom He has loved, and for whom He intercedes. "It is finished," is gloriously inscribed on the Priest's work below; "it never ceases," is as gloriously written on the work above. Christ—as our Intercessor with the Father—is continually presenting the merits of His one, all-sufficient oblation, sprinkling the mercy-seat with blood, and burning incense before the Lord. He appears at the right hand of the Majesty on high, clothed in priestly vesture. The names of the true Israel are on His shoulders—a token that all His strength is theirs to protect them. The names are on His bosom—a token that while His heart beats, it beats for them. The voice of His pleading ever sounds and ever prevails, "Father, forgive them," and they are forgiven; "Father, have mercy on them," and mercies speed on rapid wing. The incense of His intercession ever rise, "Father, bless them," and they are blessed; "Father, smile on them," and it is light around their path. With loving interest He takes their every offering of prayer, and praise, and service. He perfumes all with the rich fragrance of His merits. He makes all worthy in His own worthiness, and thus our nothingness gains great reward. Oh, precious thought! that we have a Friend above who can sympathize as no other can—that we have an Intercessor who can plead more powerfully than we are even able to conceive—and whose eye of love is on each one of His followers, to support, sustain, and comfort, amid daily trials, vicissitudes, and conflicts. "He can be touched"—yes, He has learned sympathy by suffering. The incidents and the feelings of His earthly existence have not passed away. They have left impressions and results, which are
- 229. deeply entwined with His present being. In the midst of His glory, He is still mindful of His anguish. Upon His "spiritual" body, He yet bears the print of the nails; and upon His side, the scar of the wound inflicted by the Roman spear. These memorials of the past—of His earthly pains and sufferings, will never be effaced—no, nor will the crown of universal glory ever obliterate the record of the crown of thorns. "Passed into the heavens," He is still as keenly "touched with the feeling of our infirmities," as when He stood weeping beside the grave of Lazarus; or, as when He hung upon the cross, committing His bereaved mother to the care of His beloved disciple. And, He is able still to sympathize with all the sorrows and infirmities, to which His people are exposed. "In that He himself has suffered, being tempted, He is able to support those who are tempted." As He was, and is, and always will be, the very and eternal God, so is He, and so will He ever be, "the Man Christ Jesus," very God and very Man. Such is our great High Priest—divine in His ability, human in His sympathy—and, amid earth's painful trials and temptations—amid its changes and vicissitudes—amid dangers and duties, it is such a High Priest that we stand in need of. Who is the man you would desire to visit you in the house of mourning, when your agony was deep, and your perplexity overwhelming? Who is the friend to whom you would betake yourself, when the world frowned upon you, and the dark cloud gathered round you? Who is the guide you would consult, when you had lost your path, and wandered on in the mazes of uncertainty? Surely, one who had traveled the same road—one who had encountered the same perils—one who had drunk the same cup of woe, and endured the same fiery furnace. It is to a heart thus tried and experienced—to one who had thus suffered, that "the bruised reed, the smoking flax," the bent and bowed down spirit, would desire to come—to mourn with it, to raise it, to sustain it. Such a one would be welcome to you, in the hour of sore anguish. The very look of his furrowed face, worn with grief—the very look of his expressive eye, telling that he could enter deeply into all the peculiarities of your conflict, would be balm to your wounded spirit. There would be something in his voice—in the accents he would employ, revealing to you, that he could be "touched with the feeling of your infirmities," because he had undergone those infirmities himself. And, thus it is, that the humanity of our glorious High Priest—the susceptibility that He has of sympathy with us in all the varieties of our trials and temptations, brings Him down to our hearts—brings Him into our secret sympathies—enables us to feel that He is one with us, and we with Him, and that we may come to God through His gracious interposition, in all our weaknesses and in all our woes, with all our burdens and all our infirmities, for the path is thus made plain and simple—"He was in all points tempted like as we are, yet without sin." "Let us then," says the apostle—because we have a High Priest above—One who can and does feel for us—One who knows all our cares, and troubles, and trials—One who has Himself deeply suffered, and is therefore able to sympathize with us in all our sorrows, "let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Reader! Christ Jesus—the High Priest and Intercessor—the sympathizing Brother—is the only medium of prayer. There is no access to God but through Him. And, if there be not an honoring of Christ—in His person, blood, righteousness, intercession—in prayer; we can expect no answer
- 230. to prayer. The great encouragement to draw near to God is—Jesus, at the right hand of God. He is our interceding High Priest—He is our Advocate with the Father—our Kinsman-Redeemer within the veil. Coming through Him, the poorest, the vilest, the most abject, may approach the throne of grace with lowly boldness. The all-powerful—all-helpful—all-loving—all-tender Savior and High Priest, is waiting to present the petition, and urge its acceptance, and plead for its answer, on the basis of His own infinite and atoning merits. Come, then, you poor, you disconsolate—come, you tried and afflicted—come, you wounded—come, you needy—come, and welcome, to the mercy-seat. Ask nothing in your own name, but ask everything in the name of Jesus. "Ask and you shall receive, that your joy maybe full." "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He has consecrated for us, through the veil, that is to say, His flesh—and, having a High Priest over the house of God, let us draw near." Reader! whatever be your need, your weakness, your trial or infirmity, do not brood over it--but bring it to the throne of grace. The longer you bear about with you the burden under which you groan, the more hopeless and wretched you will become. But if you take it to the foot of the Cross, you will assuredly obtain relief. The very act of taking it will inspire hope; and, casting it on the tenderness and sympathy of your compassionate High Priest, you will be able to say, "I cried unto the Lord, and he heard me, and delivered me from all my fears." Plead earnestly as David did, "Have mercy upon me, O God, according to your loving-kindness; according unto the multitude of your tender mercies blot out my transgressions." "Withhold not your tender mercies from me, O Lord; let your loving-kindness and your truth continually preserve me." "Because your mercy is good, deliver me." "Let your tender mercies come unto me, that I may live." Surely, it is a comforting thought, that you are bringing your wishes, and cares, and anxieties to One, who knows how to pity and support—who longs to show "mercy," and to impart "grace to help in every time of need." The Savior's heart is a human heart—a tender heart—a sinless heart—a heart, once the home of sorrow—once an aching, bleeding, mournful heart. And He is still unchanged. He loves to chase grief from the troubled spirit, and to bind up the broken heart; to stanch the bleeding wound, and to dry the weeping eye; "to comfort all that mourn." Yes, Christian, if you would disclose your sorrow, to One who sorrowed as none ever sorrowed—if you would weep upon the bosom of One, who wept as none ever wept—if you would bare your wound to One, who was wounded as none ever was wounded—then, in your affliction, turn from all creature sympathy and support, to your "merciful and faithful High Priest." He is prepared to embosom Himself in your deepest grief, and to make your circumstances all His own. He "can be touched with the feeling of your infirmity," and your sorrow. So completely—so truly—is He one with you, that nothing can affect you, that does not instantly touch Him. Your temptations from Satan—your persecutions from man, your struggles with an evil heart—your tribulations and dangers, and fears—all are known to Him, and He feels for you. Tender, to Him, are you, as the apple of His eye. Your happiness, your peace, your necessities, your discouragements—all are to Him, subjects of deepest interest, and of incessant care. If, only, you would but lift the eye of faith, you might discover that He is with you now; and—of His faithfulness that never falters—of His love that never changes—of His tenderness that never lessens—of His patience that never wearies—of His grace that never decays—you may sing—in
- 231. the storm-night of your grief. It is ever His delight, to prove Himself the strength of your fainting heart, and the support of your sinking soul—to visit you in the hour of sorrow and calamity, breathing music, and diffusing calmness, over your scene of sadness and gloom. Trust in Him, and He will be with you, in life, in death and in eternity; for His word is—"No man shall pluck them out of my hand." Almighty Savior, in whom all fullness dwells, and who, as our merciful and faithful High Priest, have a fellow-feeling with us in all our infirmities, we humbly beseech You to grant us out of Your fullness, grace sufficient for us. We are weak and helpless. Oh! strengthen our faith, enliven our hope, increase our love, perfect our repentance. Blessed be Your name, You have encouraged us to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. Lord of all power and might, we come, trusting in Your almighty strength, Your infinite goodness, and Your gracious promises. We come to ask of You, whatever is lacking in ourselves, and to be enriched by You, with all spiritual blessings. Whatever of sin or of infirmity You see in us, O Lord, forgive it, and help us to overcome it. Whatever of good Your grace may have wrought in us, be pleased to confirm and complete it, and make all that we think, and speak, and do, acceptable in Your sight. Be with us, O Savior, everywhere, and at all times; in health and in sickness, in prosperity and trouble, and in all the events and circumstances of our lives. Let Your presence sanctify and sweeten whatever may befall us. Never leave nor forsake us in our earthly pilgrimage, but abide with us, until You have brought us through all trials and dangers to Your heavenly kingdom, that we may there dwell in Your sight, and enjoy Your love, and inherit Your glory for evermore. Amen. Savior, I lift my trembling eyes To that bright seat, where, placed on high, The great, the atoning Sacrifice, For me, for all, is ever nigh. O be my guard on peril's brink; O be my guide through weal or woe; And teach me of Your cup to drink, And make me in Your path to go. For what is earthly change or loss? Your promises are still my own; The feeblest frame may bear Your Cross, The lowliest spirit share Your throne. —Anonymous 18. J. C. Ryle. The Upper Room OUR PROFESSION Hebrews 4:14
- 232. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne of grace." We should take note of this. Now why did the Apostle St. Paul (Ed: The writer of Hebrews is not known and not everyone agrees it was Paul) write in this way? He did it because the Hebrew Christians, to whom he wrote, were a peculiar people, and occupied a peculiar position. They were not like Gentile converts, who had been brought up to worship idols, and had never received any revelation from God. The Jews were a people who had enjoyed the special favour of God for fifteen hundred years. All through that long period they had possessed the law of Moses, and an immense amount of spiritual light, which had not been given to any other nation on earth. These privileges had made them very sensitive and jealous at the idea of any change. They needed to be approached very gently and delicately, and to be addressed in a peculiar style. All this St. Paul, himself born a Jew, remembered well. He puts himself on a level with them, and says, "Let us,--I speak to myself as well as to you, lest I should offend you." But this is not all. I might add that the Jewish Christians had very peculiar trials to undergo. I suspect they were far more persecuted and ill-used after their conversion than the Gentile Christians were. :No doubt it was a hard thing for a Gentile to turn from idols. But it was a much harder thing for a Jew to profess that he was not content with the ceremonial law of Moses, and that he had found a better priest, and a better sacrifice, even Jesus of Nazareth, and the blood of the cross. This also St. Paul remembered well, and he cheers and encourages them by placing himself by their side, and saying, "Let us fear,"----" let us labour,"--" let us hold fast,"--" let us come boldly,"--" I am as you are, we are all in the same boat." I shall confine myself in this paper to the text which heads it, and I shall try to answer three questions. I. What is this profession of which St. Paul speaks? II. Why does St. Paul say, "Let us hold fast"? III. What is the grand encouragement which St. Paul gives us to "hold fast"? Before I go any further, I ask my readers to remember that the things we are about to consider were written by inspiration of the Holy Ghost for the benefit of the whole Church of Christ in every age down to the end of the world. They were meant to be used by all true Christians in England, and by all classes, whether high or low, rich or poor, in London, or Liverpool, or in any part of the earth. The Epistle to the Hebrews is not an old worn-out letter which only suits the Jews of eighteen centuries ago. It is meant for you and me. We all need to be exhorted to "hold fast our profession." I. Let us begin by considering what is meant by "our profession."
- 233. When St. Paul uses this expression, there can be little doubt about his meaning. He meant that public "profession" of faith in Christ and obedience to Him, which every person made when he became a member of the Christian Church. In the days of the Apostle, when a man or woman left Judaism or heathenism, and received Christ as a Saviour, he declared himself a Christian by certain acts. He did it by being publicly baptized, by joining the company of those who had been baptized already, by publicly promising to give up idolatry and wickedness of all kinds, and by habitually taking part with the followers of Jesus of Nazareth in all their religious assemblies, their ways, and their practices. This is what St. Paul had in view when he wrote the words, "Let us hold fast our profession." Profession in those days was a very serious matter, and entailed very serious consequences. It often brought on a man persecution, loss of property, imprisonment, and even death. The consequence was that few persons ever made a Christian profession in the early Church unless they were thoroughly in earnest, truly converted, and really believers. No doubt there were some exceptions. People like Ananias and Sapphira, and Simon Magus, and Demas, crept in and joined themselves to the disciples. But these were exceptional cases. As a general rule, it was not worth while for a man to profess Christianity if his heart was not entirely in his profession. It cost much. It brought on a man the risk of a vast amount of trouble, and brought in very little gain. The whole result was, that the proportion of sincere, right-hearted, and converted persons in the Church of the Apostle's days was far greater than it ever has been at any other period in the last eighteen centuries. There was a very deep meaning in St. Paul's words when he said, "Let us hold fast our profession." In the days in which we live, "profession" is a very different thing. Millions of people profess and call themselves Christians, whom the Apostle would not have called Christians at all. Millions are annually baptized, and added to the rolls and registers of churches, who have little or no religion. Many of them live and die without ever attending a place of worship, and live very ungodly lives. Many more only go to a church or chapel occasionally, or once on Sunday at the most. Many others pass through life without ever becoming communicants, and live and die in the habitual neglect of that Holy Sacrament which the Lord commanded to be received. Most of these people are reckoned Christians while they live, and are buried with Christian burial when they die. But what would St. Paul have said of them? I fear there can be no doubt about the answer. He would have said they did not deserve to be reckoned members of any Church at all! He would not have addressed them as "saints and faithful brethren in Christ Jesus." He would not have called upon them to "hold fast their profession." He would have told them they had no profession to hold fast, and that they were "yet dead in trespasses and sins" (Ep 2:1). All this is sorrowful and painful, but it is only too true. Let those deny it who dare. Let us, however, thank God that there are not a few to be found in every part of Christendom who really are what they profess to be--true, sincere, earnest-minded, hearty, converted, believing Christians. Some of them, no doubt, belong to churches in which their souls get little help. Some of them have very imperfect knowledge, and hold the truth in solution, with a mixture of many defective views. But they have all certain common marks about them. They see the value of their souls, and really want to be saved. They feel the sinfulness of sin, and hate it, and fight with it, and long to be free from it. They see that Jesus Christ alone can save them, and
- 234. that they ought to trust only in Him. They see that they ought to live holy and godly lives, and in their poor way they try to do it. They love their Bibles, and they pray, though both their reading and their praying are very defective. Some of them, in short, are in the highest standard of Christ's school, and are strong in knowledge, faith, and love. Others are only in the infants' room, and in everything are weak and poor. But in one point they are all one. Their hearts are right in the sight of God; they love Christ; their faces are set towards heaven, and they want to go there. These are those in the present day to whom I wish in this paper to apply St. Paul's exhortation, "Let us hold fast our profession." Let us cling to it, and not let it go. Now I cannot forget that we meet thousands of persons in daily life who are always saying, "I make no profession of religion." They not only say it, but rather glory in saying it, as if it was a right, wise, and proper thing to say. They seem even to despise those who make a profession, and to regard them as hypocrites and impostors, or, at any rate, as weak and foolish people. If this paper happens to fall into the hands of any person of this kind, I have somewhat to say to him, and I invite his best attention. I do not deny that there are many hypocrites in religion. There always were, and there always will be, as long as the world stands. As long as there is good gold and silver coin in the realm, so long there will be forging, coining, and counterfeit money. The very existence of bad coins is an indirect proof that there is something which it is worth while to imitate, and that there is such a thing as good current money in circulation. It is just the same with Christianity! The very fact that there are many false professors in the churches is an indirect proof that there are such persons as true-hearted and sound believers. It is one of Satan's favourite devices, in order to bring discredit on Christianity, to persuade some unhappy people to profess what they do not really believe. He tries to damage the cause of our Lord Jesus Christ in the world by sending out wolves in sheep's clothing, and by raising up men and women who talk the language of Canaan, and wear the coat of God's children, while they are inwardly rotten at heart. But these things do not justify a man in condemning all religious profession. I tell those who boast that they make no profession, that they are only exhibiting their own sorrowful ignorance of Holy Scripture. The hypocrisy of some unhappy people must never prevent us doing our own duty, without caring what men may say or think of us. We must never be ashamed of showing ourselves boldly on Christ's side, by honouring His word, His day, and His ordinances, by speaking up for Christ's cause on all proper occasions, and by firmly refusing to conform to the sins and the follies of the children of this world. The words of our Lord Jesus Christ ought never to be forgotten: "Whosoever shall be ashamed of Me and of My words, of him shall the Son of man be ashamed when He shall come in His own glory, and in His Father's, and of the holy angels" (Lk 9:26). If we will not confess Christ upon earth, and openly profess that we are His servants, we must not expect that Christ will confess us in heaven at the last day. In short, the very last thing that a man should be ashamed of is the "profession" of religion. There are many things unhappily of which most people seem not ashamed at all. Ill-temper, selfishness, want of charity, laziness, malice, backbiting, lying, slandering, intemperance, impurity, gambling, Sabbath-breaking,--all these are terribly common things among men, and of most of them people do not seem a bit ashamed, though they ought to be! They that habitually "do such things will not inherit the kingdom of God" (Ga 5:21). But of Bible-reading, praying,
- 235. holy living, and working for the good of bodies and souls, no one ever need be ashamed. These may be things which many laugh at, dislike, and despise, and have no taste for, but they are the very things with which God is well pleased. Once more, I repeat, whatever men may say, the very last thing of which we ought to be ashamed is our "profession" of faith in Christ, and obedience to Christ. II. Let us, in the second place, consider, Why St. Paul says, "Let us hold fast our profession." The answer to this question is threefold, and demands the serious attention of all who hope that they are really sincere in their Christian profession. (a) For one thing, OUR HEARTS are always weak and foolish, even after conversion. We may have passed from death to life, and be renewed in the spirit of our minds. We may see the value of our souls, as we once did not. We may have become new creatures; old things may have passed away, and all things may have become new. But believers must never forget that until they die they carry about with them a weak, foolish, and treacherous heart. The roots of all manner of evil are still within us, although cut down to the ground by the grace of the Holy Ghost. Whether we like to acknowledge it or not, there are within us, at our very best, latent dislike of trouble, secret desire to please man and keep in with the world, carelessness about our private Bible-reading and our prayers, envy and jealousy of others, laziness about doing good, selfishness and desire to have our own way, forgetfulness of the wishes of others, and want of watchfulness over our own besetting sins. All these things are often lying hid within us, and below the surface of our hearts. The holiest saint may find to his cost some day that they are all there alive, and ready to show themselves. No wonder that our Lord Jesus said to the three Apostles in the garden, "Watch and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak" (Mk 14:38). I have no doubt that St. Paul had the heart in view, when he wrote those words, "Hold fast." "Let us therefore hold fast our profession" (b) For another thing, the world is a source of immense danger to the Christian soul From the day that we are converted, we are living in a most unhealthy atmosphere for religion. We live and move and have our being in the midst of a vast multitude of people who are utterly without vital Christianity. In every rank of life we meet with hundreds who, however moral and respectable, seem to care for nothing but such things as these,--What shall I eat? What shall I drink? What can I get? What can I spend? How shall I employ my time? What profit can I make? What amusement can I have? What pleasant company can I enjoy! As for God, and Christ, and the Holy Ghost, and the Bible, and prayer, and repentance, and faith, and holy living, and doing good in the world, and death, and resurrection, and judgment, and heaven and hell, they are subjects which never appear to come across them except in sickness, or at a funeral. Now to live constantly in the midst of such people, as a Christian must do, is sure to be a great trial to him, and requires constant watchfulness to prevent his getting harm. We are incessantly tempted to
- 236. give way about little things, and to make compromises and concessions. We naturally dislike giving offence to others, and having frictions and collisions with relatives, friends, and neighbours. We do not like to be laughed at and ridiculed by the majority, and to feel that we are always in a minority in every company into which we go. I fear that too many are laughed out of heaven and laughed into hell. It is a true saying of Solomon, "The fear of man bringeth a snare" (Pr 29:25). I once knew a brave sergeant of a cavalry regiment, who, after living to the age of fifty without any religion, became for the last few years of his life a decided Christian. He told me that when he first began to think about his soul, and to pray, some months passed away before he dare tell his wife that he said his prayers; and that he used to creep upstairs without his boots at evening, that his wife might not hear him, and find out what he was doing! The plain truth is, that "the whole world lies in wickedness" (1Jn 5:19), and it is vain to ignore the danger that the world causes to the believer's soul. The spirit of the world, and the tone of the world, and the tastes of the world, and the air of the world, and the breath of the world, are continually about him every day that he lives, drawing him down and pulling him back. If he does not keep his faith in lively exercise, he is sure to catch infection, and take damage, like the travellers through the Campagna at Rome, who take a fever without being aware of it at the time. The most mischievous and unsanitary gas is that which our bodily senses do not detect. We have reason to pray continually for an increase of that faith of which St. John says, "that it gives us the victory over the world" (1Jn 5:4). Happy, indeed, is that Christian who can be in the world and yet not of the world, who can do his duty in it, and yet not be conformed to it, who can pass through it unmoved by its smiles or its frowns, its flattery or its enmity, its open opposition or its playful ridicule, its sweets or its bitters, its gold or its sword! When I think what the world is, and see what harm it has done and is doing to souls, I do not wonder that St. Paul (Ed: the writer of Hebrews is not known with certainty) says, "Hold fast." "Let us hold fast our profession." (c) For one thing more, the devil is a constant enemy to the Christian's soul. That great, sleepless, and unwearied foe is always labouring to do us harm. It is his constant object to wound, hurt, vex, injure, or weaken, if he cannot kill and destroy. He is an unseen enemy who is always near us, "about our path, and about our bed," and spying out all our ways, prepared to suit his temptations to the special weak points of every man. He knows us far better than we know ourselves. He has been studying one book for 6000 years, the book of fallen human nature, and he is a spirit of almost boundless subtlety and cunning, and of boundless malice. The best of saints has little idea how many vile suggestions in his heart come from the devil, and what a restless adversary stands at his right hand. This is he who tempted Eve at the beginning, and persuaded her that she might disobey God, eat the forbidden fruit and not die. m This is he who tempted David to number the people, and to cause the death of 70,000 of his subjects by pestilence in three days.--This is he who tried to tempt our Lord in the wilderness immediately after His baptism, and even quoted Scripture to gain his end. This is he who opposed our Lord all throughout His three years' ministry, sometimes by possessing the bodies of unhappy men and women in a most mysterious manner,
- 237. and at last by putting it into the heart of one of His Apostles to betray Him.--This is he who constantly opposed the Apostles after our Lord's ascension, and tried to stop the progress of the gospel.--This is he of whom St. Paul testifies that even "Satan is transformed into an angel of light," and that false teachers are his agents (2Co 11:14). Does any reader of this paper foolishly suppose that the devil is asleep, or dead, or less mischievous now than in old time? Nothing of the kind! He is still " walking about like a roaring lion, seeking whom he may devour." He is still "going to and fro in the earth, and walking up and down in it" (1Pe 5:8; Job 1:7). It is he who goes among heathen nations and persuades them to shed oceans of blood in the worship of idols, or murderous wars. It is he who goes to and fro amongst fallen Churches, persuading them to throw aside the Bible, and satisfy people with formal worship or grovelling superstitions.--It is he who walks up and down in Protestant countries, and stirs up party spirit, and bitter political strife, setting class against class, and subjects against rulers, in order to distract men's minds from better things.--It is he who is continually going to the ears of intellectual and highly educated men, persuading them that the old Bible is not true, and advising them to be content with Atheism, Theism, Agnosticism, Secularism, and a general contempt for the world to come. It is he, above all, who persuades foolish people that there is no such person as a devil, and no future judgment after death, and no hell. In all this fearful list of things I firmly believe that the devil lies at the bottom, and is the true root, reason, and cause. Can we suppose for a moment that he will let true Christians go quietly to heaven, and not tempt them by the way? Away with the silly thought! We have need to pray against the devil, as well as against the world and the flesh. In the great trinity of enemies which the believer should daily remember, the devil perhaps is the greatest because he is the least seen. Nothing delights him so much (if, indeed, he can be delighted at all) as to injure a true Christian, and make him bring discredit on his religion. When I think of the devil, I do not wonder that St. Paul said, "Hold fast." "Let us hold fast our profession." Now I suspect that some reader of this paper may be secretly thinking that I am an alarmist, and that there is no need of such watchfulness, carefulness, and "holding fast." I ask such a person to turn with me to the Bible for a few moments, and to consider seriously what that blessed book teaches. I ask him to remember that Judas Iscariot and Demas both began well, and made a good profession. One was a chosen Apostle of our Lord Jesus Christ, a constant companion of our blessed Saviour for three years. He walked with Him, talked with Him, heard His teaching, saw His miracles, and up to the very night before our Lord was crucified was never thought a worse man than Peter, James, or John. Yet this unhappy man at last let go his profession, betrayed his Master, came to a miserable end, and went to his own place.--The other man whom I named, Demas, was a chosen companion of the Apostle St. Paul, and professed to be of like mind with that eminent man of God. There can be little doubt that for some years he journeyed with him, helped him, and took part in his evangelistic labours. But how did it all end? He gave up his profession, and the last Epistle St. Paul wrote contains this melancholy record: " Demas has forsaken me, having loved this present world" (2Ti 4:10). We never hear of him again.
- 238. To every one who thinks I have dwelt too much on the Christian's dangers, I say this day, Remember Demas, remember Judas Iscariot, tighten your grasp, "hold fast your profession," and beware. We may appear to men to be very good Christians for a season, and yet prove at last to be stony-ground hearers, and destitute of a wedding garment. But this is not all. I ask every believer to remember that if he does not "hold fast," he may pierce himself through with many sorrows, and bring great discredit on his character. We should never forget David's awful fall in the matter of the wife of Uriah, and Peter's thrice-repeated denial of his Master, and Cranmer's temporary cowardice, of which he so bitterly repented at last. Are we greater and stronger than they? "Let us not be high-minded, but fear." There is a godly fear which is of great use to the soul. It was the great Apostle of the Gentiles who wrote these words: "I keep under my body, and bring it into subjection; lest, after I have preached to others, I myself should be a castaway" (1Co 9:27). Does any Christian reader of these pages desire much happiness in his religion, and much joy and peace in believing? Let him take an old minister's advice this day, and ': hold fast his profession." Let him resolve to be very thorough, very decided, very watchful, very careful about the state of his soul. The more boldly he shows his colours, and the more uncompromising and firm he is, the lighter will he find his heart, and the more sensibly will he feel the sun shining on his face. None are so happy in God's service as decided Christians. When John Rogers, the first martyr in Queen Mary's time, was being led to Smithfield to be burned, the French Ambassador reported that he looked as bright and cheerful as if he were going to his wedding. Does any Christian reader of these pages desire much usefulness to others in his religion? Let me assure him that none do so much good in the long run of life, and leave such a mark on their generation, as those who "hold fast their profession" most tightly, and are most decided servants of Christ. Few men, perhaps, did more for the cause of the Protestant Reformation, and shook the power of Rome more completely in this country, than the two noble bishops who were burned back to back at one stake in Oxford, and would not let go their faith to save their lives. I need not say that I refer to Ridley and Latimer. The careless, thoughtless, irreligious world takes notice of such men, and is obliged to allow that there is something real and solid in their religion. The more light shines in our lives, the more good shall we do in the world. It is not for nothing that our Lord says, in the Sermon on the Mount, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Mt. 5:16). Let us gather up all these things in our memories, and never forget them. Let it be a settled principle in our minds, that it is of immeasurable importance to our happiness and usefulness to "hold fast our profession," and to be always on our guard. Let us dismiss from our minds the crude modern idea that a believer has only got to sit still, and "yield himself" to God. Let us rather maintain the language of Scripture, and strive to "mortify the deeds of our body," to "crucify our flesh," to "cleanse ourselves from all filthiness of flesh and spirit," to wrestle, to fight, and live the soldier's life (Ro 8:13; Gal 5:24; 2Co 7:1; Ep 6:12; 1Ti 6:12; 2Ti 2:3). One might think that the account of the armour of God in the Epistle to the Ephesians ought to settle the question of our duty. But the plain truth is, men will persist in confounding two things that differ, that is justification and sanctification. In justification, the word to be addressed to man is, Believe, only believe. In sanctification, the word must be, Watch, pray, and fight. What God has
- 239. divided, let us not mingle and confuse. I can find no words to express my own deep sense of the immense importance of "holding fast our profession." III. In the last place, let us consider what encouragement there is to Christians to hold fast their profession. The Apostle St. Paul was singularly fitted, both by grace and nature, to handle this subject. Of all the inspired writers in the New Testament, none seems to have been so thoroughly taught of God to deal with the conflicts of the human heart as St. Paul. None was better acquainted with the dangers, diseases, and remedies of the soul. The proof of this is to be seen in the seventh chapter of his Epistle to the Romans, and the fifth chapter of his Second Epistle to the Corinthians. Those two chapters ought to be frequently studied by every Christian who wishes to understand his own heart. Now what is the ground of encouragement which St. Paul proposes? He tells us to "hold fast our profession," and not let it go, because "we have a great High Priest that is passed into the heavens, Jesus the Son of God." That word "High Priest" would ring with power in the ears of a Jewish reader far more than it would in the ears of Gentile Christians. It would stir up in his mind the remembrance of many typical things in the service of the tabernacle and temple. It would make him recollect that the Jewish high priest was a kind of mediator between God and the people;--that he alone went once every year into the Holy of Holies on the day of atonement, and had access through the veil to the mercy-seat;--that he was a kind of daysman between the twelve tribes and God, to lay his hand on both (Job. 9:33);--that he was the chief minister over the house of God, who was intended "to have compassion on the ignorant and them that were out of the way" (Heb. 5:2). All these things would give the Jews some idea of what St. Paul meant when he said, "Let us hold fast," because we have got a great High Priest in heaven. The plain truth is, that the Christian is meant to understand that we have a mighty, living Friend in heaven, who not only died for us, but rose again, and after rising again took His seat at the right hand of God, to be our Advocate and Intercessor with the Father until He comes again. We are meant to understand that Christ not only died for us, but is alive for us, and actively working on our behalf at this very day. In short, the encouragement that St. Paul holds out to believers is, the living priesthood of Jesus Christ. Is not this exactly what he meant when he told the Hebrews that Christ is "able to save them to the uttermost who come unto God by Him, because He ever liveth to make intercession for them" (Heb. 7:25)? --Is not this what he meant when he told the Romans, "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life" (Ro 5:10)?--Is not this what he meant when he wrote that glorious challenge, "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Ro 8:34)? Here, in one word, is the believer's fountain of consolation. He is not only to look to a Saviour who died as his Substitute, and shed His blood for him, but to a Saviour who also after His resurrection took His seat at God's right hand, and lives there as his constant Intercessor and Priest. Let us think for a moment what a wonderful and suitable High Priest is the High Priest of our
- 240. profession, a million times superior to any high priest of the family of Aaron. Jesus is a High Priest of almighty power, for He is very God of very God, never slumbering, never sleeping, never dying, and eternal. The Jewish high priests were "not suffered to continue by reason of death" (He 7:23), but Christ being raised from the dead dieth no more. Our great High Priest never grows old, and never dies (Ro 6:9). Jesus is a High Priest who is perfect Man as well as perfect God. He knows what our bodies are, for He had a body Himself, and is acquainted with all its sinless weakness and pains. He knows what hunger, and thirst, and suffering are, for He lived for thirty-three years upon earth, and knows the physical nature of an infant, a child, a boy, a young man, and a man of full age. "He hath suffered Himself, being tempted" (He 2:18). Jesus is a High Priest of matchless sympathy. He can be "touched with the feeling of our infirmities" (Heb. 4:15). His heart was always overflowing with love, pity, and compassion while He was on earth. He wept at the grave of Lazarus. He wept over unbelieving Jerusalem. He had an ear ready to hear every cry for help, and was ever going about doing good to the sick and the afflicted. One of His last thoughts on the cross was one of care for His mother, and one of His first messages after His resurrection was one of "peace" to His poor fallen Apostles. And He is not changed. He has carried that wonderful heart up to heaven, and is ever watching the weakest lamb in His flock with merciful tenderness. Jesus is a High Priest of perfect wisdom. He knows exactly what each of us is, and what each of us requires. "He will not suffer us to be tempted above that which we are able to bear" (1Co 10:13), nor allow us to remain in the furnace of suffering one moment beyond the time that is required for our refining. He will give us strength according to our day, and grace according to our need. He knows the most secret feelings of our hearts, and understands the meaning of our feeblest prayers. He is not like Aaron, and Eli, and Abiathar, and Annas, and Caiaphas, an erring and imperfect high priest in dealing with those who come to Him, and spread out their petitions before Him. He never makes any mistakes. I challenge every reader of this paper to tell me, if he can, what greater consolation and encouragement the soul of man can have than the possession of such a High Priest as this? We do not think enough of Him in these days. We talk of His death, and His sacrifice, and His blood, and His atonement, and His finished work on the cross; and no doubt we can never make too much of these glorious subjects. But we err greatly if we stop short here. We ought to look beyond the cross and the grave, to the life, the priesthood, and the constant intercession of Christ our Lord. Unless we do this, we have only a defective view of Christian doctrine. The consequences of neglecting this part of our Lord's offices are very serious, and have done great harm to the Church and the world.
- 241. Young men and women in all our churches, and generally speaking, all new believers, are taking immense damage for want of right teaching about the priestly office of Christ. They feel within themselves a daily craving after help, and grace, and strength, and guidance in running the race set before them along the narrow way of life. It does not satisfy them to hear that they ought to be always looking back to the cross and the atonement. There is something within them which whispers that they would like to have a living friend. Then comes the devil, and suggests that they ought to go to earthly priests, and make confession, and receive absolution, and keep up the habit of doing this continually. They axe often fax too ready to believe it, and foolishly try to supply the hunger of their souls by extravagantly frequent reception of the Lord's Supper, and submitting to the spiritual directorship of some clergyman- All this is little better than religious opium-eating and dram-drinking. It soothes the heart for a little season, but does no real good, and often results in bringing souls into a state of morbid superstitious bondage. It is not the medicine which Scripture has provided. The truth which all believers, and especially young men and women in these days, have need to be told is the truth of Christ's life in heaven, and priestly intercession fox us. We need no earthly confessor, and no earthly priest. There is only one Priest to whom we ought to go with our daffy wants, even Jesus the Son of God. It is impossible to find one more mighty, more loving, more wise, more ready to help than He is. It is a wise saying of an old divine, that "the eyes of a believer ought to be fixed on Christ in all his dealings with God. The one eye is to be set on His oblation, and the other on His intercession." Let us never forget this. The true secret of holding fast our profession is to be continually exercising faith in the priestly office of Christ, and making use of it every day. He that acts on this principle will find it possible to serve God and be a Christian in any position, however hard it may be. He need not suppose for a moment, that he cannot have true religion without retiring from the world, and going into a monastery, or living like a hermit in a cave. A young woman must not suppose that she cannot serve God in her own family, because of unconverted parents, brothers, and sisters, and that she must-go into some "Religious House;' so called, in company with a few like-minded women. All such ideas are senseless and unscriptural; they come from beneath, and not from above. At school or in college, in the army or the navy, in the bank or at the bar, in the merchant's house or on 'Change, it is possible for a man to serve God. As a daughter at home, or a teacher in a high school, or an assistant in a house of business, a woman can serve God, and must never give way to the cowardly thought that it is impossible. But how is it all to be done? Simply by living the life of faith in the Son of God, by continually looking back to Him on the cross, and to the fountain of His blood for daily pardon and peace of conscience, and by daily looking up to Him at the right hand of God interceding for us, and daily drawing from Him supplies of grace in this world of need. This is the sum of the whole matter. We have a great High Priest who is passed into the heavens, and through Him it is possible not only to begin, but to "hold fast" our profession. I will now conclude this paper by addressing a few words of direct practical exhortation to every reader into whose hands it may happen to fall. (a) Do you belong to that huge class of so-called Christians who make no profession of religion at all?
- 242. Alas! it is a pity this class should be so large; but it is vain to shut our eyes to the fact that it is very large. These of whom I speak are not atheists or infidels; they would not for a moment like to be told they are not Christians. They go to places of worship, they think Christianity a very proper thing for baptisms, weddings, and funerals. They say grace before and after dinner; they like their children to have some religion in their education. But they never seem to get any further; they shrink from making a "profession." It is useless to tell them to "hold fast," because they have nothing to hold. I ask such persons, in all affection and kindness, to consider how unreasonable and inconsistent their position is. Most of them believe the Apostles' Creed. They believe there is a God, and a world to come after death, and a resurrection, and a judgment, and a life everlasting. But what can be more senseless than to believe all these vast realities, and yet to travel on towards the grave without any preparation for the great future? You will not deny that you will have to meet the Lord Jesus Christ, the Judge of all, when the last trumpet sounds, and you will stand before the great white throne. But where will you be in that awful day, if you have never professed faith, love, and obedience to that Judge during the time of your life upon earth? How can you possibly expect Him to confess and own you in that hour, if you have been afraid or ashamed to confess Him, and to declare yourself boldly upon His side, while you are upon earth? Think of these things, I beseech you, and change your plan of life. Cast aside vain excuses and petty reasons for delay. Resolve by the grace of God to lay firm hold on Jesus Christ, and to enlist like a man under HIS banners. That blessed Saviour will receive you just as you are, however unworthy you may feel yourself. Wait for nothing, and wait for nobody. Begin to pray this very day, and to pray real, lively, fervent prayers, such as the penitent thief prayed upon the cross. Take down your long-neglected Bible, and begin to read it. Break off every known bad habit. Seek the company and friendship of thoroughgoing Christians. Give up going to places where your soul can get nothing but harm. In one word, begin to make "a profession," fearing neither the laughter nor the scorn of man. The word of the Lord Jesus is for you as well as another: "Him that cometh to Me I will in no wise cast out" (Jn 6:37). I have seen many people on their death-beds, but I never met with one who said he was sorry he had made a "profession" of religion. (b) In the last place, do you belong to that much smaller class of persons who really profess Christian faith, and Christian obedience, and are trying, however weakly, to follow Christ in the midst of an evil world. I think I know something of what goes on in your hearts. You sometimes feel that you will never persevere to the end, and will be obliged some day to give up your profession. You are sometimes tempted to write bitter things against yourself, and to fancy you have got no grace at all. I am afraid there are myriads of true Christians in this condition, who go trembling and doubting toward heaven, with Despondency, and Much-Afraid, and Fearing in the Pilgrim's Progress, and fear they will never get to the Celestial City at all. But oddly enough, in spite of all their groans and doubts and fears, they do not turn back to the city from which they came (He 11:15). They press on, though faint, yet pursuing, and, as John Wesley used to say of his people, "they end well."
- 243. Now, my advice to all such persons, if any of them are reading this paper, is very simple. Say every morning and evening of your life, "Lord, increase my faith." Cultivate the habit of fixing your eye more simply on Jesus Christ, and try to know more of the fulness there is laid up in Him for every one of His believing people. Do not be always poring down over the imperfections of your own heart, and dissecting your own besetting sins. Look up. Look more to your risen Head in heaven, and try to realize more than you do that the Lord Jesus not only died for you, but that He also rose again, and that He is ever living at God's right hand as your Priest, your Advocate, and your Almighty Friend. When the Apostle Peter "walked upon the waters to go to Jesus," he got on very well as long as his eye was fixed upon his Almighty Master and Saviour. But when he looked away to the winds and waves, and reasoned, and considered his own strength, and the weight of his body, he soon began to sink, and cried, "Lord, save me." No wonder that our gracious Lord, while grasping his hand and delivering him from a watery grave, said, "O thou of little faith, wherefore didst thou doubt?" Alas! many of us are very like Peter,-we look away from Jesus, and then our hearts faint, and we feel sinking (Matt. 14:28, 29, 30, 31). Think, last of all, how many millions of men and women like yourself have got safe home during the last eighteen hundred years. Like you, they have had their battles and their conflicts, their doubts and their fears. Some of them have had very little "joy and peace in believing," and were almost surprised when they woke up in Paradise. Some of them enjoyed full assurance, and strong consolation, and have entered the haven of eternal life, like a gallant ship in full sail And who are these last that have done so? Those who have not only held their profession between finger and thumb, but have grasped it firmly with both hands, and have been ready to die for Christ, rather than not confess Him before men. Take courage, believer. The bolder and more decided you are, the more comfort you will have in Christ. You cannot have two heavens, one here, and the other hereafter. You are yet in the world, and you have a body, and there is always near you a busy devil. But great faith shall always have great peace. The happiest person in religion will always be that man or woman who can say, with a true heart, like St. Paul, "The life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." In myself I see nothing, but I keep ever looking to Jesus, and by His grace I hold fast my profession (Gal 2:20). And now I cannot leave this great and solemn subject without offering to all who read it a parting word of warning about the times in which we live. I will try to explain briefly what I mean. I believe, then, that for three centuries there has not been an age in which it has been so needful to urge professing Christians to "hold fast" as it is at this time. No doubt there is plenty of religion of a certain sort in these days. There are many more attendants on public worship all over the land than there were thirty years ago. But it may well be doubted whether there is any increase of vital Christianity. I am greatly mistaken if there is not a growing tendency to "hold fast" nothing in religion, and a disposition to hold everything as loosely as possible. ":Nothing fast! Everything loose!" seems the order of the day. How is it in matters of faith and doctrine? It used to be thought important to hold clear and distinct views about such points as the inspiration of the Scriptures, the atonement, the work of the Spirit, the personality of the devil, the reality of future punishment. It is not thought so now.
- 244. The old order of things has passed away. You may believe anything or nothing on these subjects, so long as you are earnest and sincere. Holding .fast has given way to holding loose. How is it in matters of worship and ritual? It used to be thought important to be content with the plain teaching of the Prayer Book. It is not thought so now. You must have the Lord's Table called an altar, and the sacrament called a sacrifice, without the slightest warrant in the Prayer Book, and a ceremonial fitted to these novel views. And then if you complain, you are told that you are very narrow and illiberal, and that a clergyman ought to be allowed to do and say and teach anything, if he is only earnest and sincere. Holding fast has given way to holding loose. How is it in the matter of holy living? It used to be thought important to "renounce the pomps and vanity of this wicked world," and to keep clear of races, theatre-going, balls, card-playing, and the like. It is not thought so now. You may do anything and go anywhere you please, so long as you keep Lent, and occasionally attend early Communion? You must not be so very strict and particular! Once more I say, holding fast has given way to holding loose. This state of things, to say the least, is not satisfactory, It is full of peril. It shows a condition of Christianity which, I am certain, would not have satisfied St. Paul or St. John. The world was not turned upside down by such vague, loose doctrine and practice eighteen centuries ago. The souls of men in the present day will never receive much benefit from such loose Christianity either in England or anywhere else. Decision in teaching and living is the only Christianity which God has blessed in the ages that are past, or will continue to bless in our own time. Loose, vague, misty, broad Christianity may avoid offence and please people in health and prosperity, but it will not convert souls, or supply solid comfort in the hour of sorrow or sickness, or on the bed of death. The plain truth is, that "sincerity and earnestness" are becoming the idol of many English Christians in these latter days. People seem to think it matters little what opinions a man holds in religion, so long as he is "earnest and sincere;" and you are thought uncharitable if you doubt his soundness in the faith! Against this idolatry of mere "earnestness" I enter my solemn protest. I charge every reader of this paper to remember that God's written Word is the only rule of faith, and to believe nothing to be true and soul-saving in religion which cannot be proved by plain texts of Scripture. I entreat him to read the Bible, and make it his only test of truth and error, right and wrong. And for the last time I say, "Hold fast, and not loose,--hold fast your profession." DOWNLOAD InstaVerse for free. It is an easy to install and simple to use Bible Verse pop up tool that allows you to read cross references in context and in the Version you prefer. Only the KJV is free with this download but you can also download a free copy of Bible Explorer which in turn offers free Bibles that work with InstaVerse, including the excellent, literal translation, the English Standard Version (ESV). Other popular versions are available for purchase. When you hold the mouse pointer over a Scripture reference anywhere on the Web (as well as offline in Word for Windows, email, etc) the passage pops up immediately. InstaVerse can be disabled if the popups become distractive. This utility really does work and makes it easy to read the actual passage in context and not just the chapter and verse reference.
- 245. 19. MURRAY, “AFTER his digression, in the warning to the Hebrews not like their fathers with Moses, to harden their hearts through unbelief, our writer returns to his argument. He had already twice used the words High Priest (ii. 16, iii. i), and is preparing the way for what is the great object of the Epistle the exposition of the heavenly priesthood of the Lord Jesus, and the work He has by it accomplished for us (vii.-x. 18). In this section (iv. 14-v. 10) he first gives the general characteristics of that priesthood, as typified by Aaron, and exhibited in our Lord s life here on earth. In chaps, i. and ii. he had laid the foundation of his structure in the divinity and the humanity of our Saviour: he here first speaks of Him in His greatness as a High Priest passed through the heavens, then in His sympathy and com passion, as having been tempted like as we are. Having, therefore, a great High Priest. The therefore refers to the previous argument, in which Christ s greatness had 1 Therefore. 164 Cbe Dotfest of BH been set forth, and in view of the dangers against which he had been warning, the readers had been urged to steadfastness in holding fast their confession. The force of the appeal lies in the word Having. We know the meaning of that word so well in earthly things. There is nothing that touches men so nearly as the sense of ownership of property. I have a father, I have money, I have a home what a world of interest is awakened in connection with such thoughts. And God s word comes here and says : You have, O best and most wonderful of all possessions, You have a great High Priest. You own Him ; He is yours, your very own, wholly yours. You may use Him with all He is and has. You can trust Him for all you need, know and claim Him as indeed your great High Priest, to bring you to God. Let your whole walk be the proof that you live as one, having a great High Priest. A great High Priest who hath passed through the heavens. We have said more than once, and shall not weary of repeating it again, that one of the great lessons of our Epistle has been to teach us this : The knowledge of the greatness and glory of Jesus
- 246. is the secret of a strong and holy life. Its opening chapter was nothing but a revelation of His divine nature and glory. At the root of all it has to teach us of Christ s priesthood and work, it wants us to see the adorable omnipotent divinity of Christ. In that our faith is to find its strength, and the measure of its expectation. By that our conduct is to be guided. That is to be the mark of our life that we have a Saviour who is God. A great High Priest, who hath passed through the heavens. Later on we read (vii. 26): Such an High Priest became us, made higher than the heavens. It is difficult for us to form any conception of what heaven is, so high, and bright, and full of glory. But all the heavens we can fboltest of ail 155 think of were only the vestibule through which he passed into that which is behind, and above and beyond them all the light that is inaccessible, the very life and presence of God Himself. And the word calls us to follow our great High Priest in thought, and when thought fails, in faith and worship and love, into this glory beyond and above all heavens, and, having Him as ours, to be sure that our life can be the counter part of His, the proof of what a complete redemption He has wrought, the living experience of what he has effected there. A great High Priest, Jesus the Son of God. The name Jesus speaks of His humanity, and of His work as a Saviour from sin. This is the first work of the priest the cleansing, the putting away of sin. The name Son of God speaks of His divinity, and His power as High Priest, really to bring us to God, into the very life and fellowship of the Holy One. It is in His Son God speaks to us ; it is to the perfect fellowship and blessedness of the ever-blessed One that our great High Priest that is passed through the heavens can, and does indeed, bring us. Having, therefore, a great High Priest, let us hold fast our confession! He is (iii. i) the Apostle and High Priest of our confession. The knowledge of what He is is our strength to hold fast our confession. Twice the Hebrews had been told how much would depend on this (iii. 6, 14). "We are His house, if we holdfast" "We are become partakers of Christ,
- 247. if we holdfast" Our faith in Christ must be confessed. If we have Him as our great High Priest, He is worthy of it ; our souls will delight in rendering Him this homage ; without it, failure will speedily come ; without it, the grace of steadfastness, perseverance, cannot be maintained. O brethren, having a great High Priest, who is passed 166 abe Iboliest of 2111 through the heavens, let us hold fast our confession. Let every thought of Jesus, in heaven for us, urge us to live wholly for Him ; in everything to confess Him as our Lord. 1. Ought it not to fill our hearts with worship and trust, and love without end, this wondrous mystery : the Son of God, become Man ; the Son of Man, now God on the throne ; that we might be helped, 2. Who hath passed through the heavens 1 beyond all thought of space and place, into the mystery of the divine glory and power. And why? That He might in divine power breathe that heavenly life into our heartu His whole priesthood has, as its one great characteristic, heavenli- ness. He communicates the purity, the power, the life of heaven to us. We Hue in heaven with Him; He lives with heaven in us. With Him in our hearts we have the kingdom of heaven within us, in which Gods wil, is done, as in heaven, so on earth. Let us believe it can most surely be. 3. After all the solemn warning about falling in the wilderness, coming short of the rest, see here your safety and strength Wherefore, holy brethren, partakers of a heavenly calling-, consider the Apostle and High Priest of our confession, Jesus. Having Jesus, let us hold fast 9. The high-priest in the Old Testament is called by various names: 1 the priest (Num., iii, 6); 2 the great priest (Lev., xxi, 10); 3 the head priest (IV Kings, xxv, 18); 4 the anointed priest (Lev., iv, 3): Gr., Archiereus (Lev., iv, 3), also in later books and New Testament.
- 248. In the Old Testament ho hiereus (Num., iii, 6); hiereus ho protos (IV Kings, xxv, 18); ho hiereus ho megas (Lev., xxi, 10), are the common forms. A coadjutor or second priest was mentioned in IV Kings, xxv, 18. Aaron and his sons were chosen by God to be priests, Aaron being the first high-priest and Eleazar his successor; so that, though the Scripture does not say so explicitly, the succession of the eldest son to the office of high-priest became a law. The consecration of Aaron and his sons during seven days and their vestments are described in Ex., xxviii, xxix (cf. Lev., viii 12; Ecclus., xlv, 7 sqq.). Aaron was anointed with oil poured on his head (Lev., viii, 12); hence he is called "the priest that is anointed" (Lev., iv, 3). Some texts seem to require anointing for all (Ex., xxx, 30; Lev., x, 7; Num., iii, 3), but Aaron was anointed with oil in great profusion, even on the head (Ex., xxix, 7), to which reference is made in Ps. cxxxii, 2, where it is said that the precious ointment ran down upon his beard and "to the skirt of his garment". The ointment was made of myrrh, cinnamon, calamus, cassia, and olive oil, compounded by the perfumer or apothecary (Ex., xxx, 23-25; Josephus, "Ant.", III, viii, 3), and not to be imitated nor applied to profane uses (Ex., xxx, 31-33). After the Exile anointing was not in use: both high-priests and priests were consecrated by simple investiture. The rabbis held that even before the Exile the high-priest alone was anointed by pouring the sacred oil "over him" and applying it to his forehead over the eyes "after the form of the Greek X" (Edersheim, "The Temple, Its Ministry and Service at the Time of Jesus Christ", 71). No age is specified, and thus youth was no impediment to the appointment by Herod of Aristobulus to the high-priesthood, though the latter was in his seventeenth year (Josephus, "Antiq.", XV, iii, 3). Josephus gives a list of eighty-three high-priests from Aaron to the destruction of the Temple by the Romans (Ant., XX, x). They were in the beginning chosen for life, but later
- 249. removed at will by the secular power (Jos., "Ant.", XV, iii, 1; XX, x), so that "the numbers of the high-priests from the days of Herod until the day when Titus took the Temple and the city, and burnt them, were in all twenty-eight; the time also that belonged to them was one hundred and seven years" (Jos., "Ant.", XX, x). Thus one-third of the high-priests of fifteen centuries lived within the last century of their history: they had become the puppets of the temporal rulers. The frequency of change in the office is hinted at by St. John (xi, 51), where he says that Caiphas was "the high-priest of that year". Solomon deposed Abiathar for having supported the cause of Adonias, and gave the high-priesthood to Sadoc (III Kings, ii, 27, 35): then the last of Heli's family was cast out, as the Lord had declared to Heli long before (I Kings, ii, 32). It seems strange, therefore, that Josephus (Ant., XV, iii, 1) states that Antiochus Epiphanes was the first to depose a high-priest. It may be that he regarded Abiathar and Sadoc as holding the office conjointly, since Abiathar "the priest" and Sadoc "the priest" were both very prominent in David's reign (III Kings, i, 34; I Par., xvi, 39, 40). Josephus may have considered the act of Solomon the means of a return to unity; moreover, in the same section where he mentions the change, he says that Sadoc was high-priest in David's reign (Ant., VIII, i, 3), and adds "the king [Solomon] also made Zadok to be alone the high-priest" (Ant., VIII, i, 4). Shortly before the destruction of the Temple by the Romans the zealots chose by lot a mere rustic named Phannias as the last high-priest: thus the high-priesthood, the city and the Temple passed away together (Josephus, "Bell. Jud.", IV, iii, 8). The prominence of Solomon at the dedication of the Temple need not lead to the conclusion that the king officiated also as priest on the occasion. Smith ("Ency. Bib.", s. v. Priest) maintains this, and that the kings of Juda offered sacrifice down to the Exile, alleging in proof such passages as III Kings, ix, 25;
- 250. but since priests are mentioned in this same book, for instance, viii, 10, 11 such inference is not reasonable. As Van Hoonacker shows, the prominence of the secular power in the early history of the people and the apparent absence of even the high-priest during the most sacred functions, as well as the great authority possessed by him after the Exile, do not warrant the conclusion of Wellhausen that the high-priesthood was known only in post-Exilic times. That such a change could have taken place and could have been introduced into the life of the nation and so easily accepted as a Divine institution is hardly probable. We have, however, undoubted references to the high-priest in pre-Exilic texts (IV Kings, xi; xii; xvi, 10; xxii; xxiii, etc.) which Buhl ("The New Schaff-Herzog Ency. of Religious Knowledge", s. v. High Priest) admits as genuine, not interpolations, as some think, by which the "later office may have had a historic foreshadowing". We see in them proofs of the existence of the high-priesthood, not merely its "foreshadowing". Then too the title "the second priest" in Jer., lii, 24, where the high-priest also is mentioned, is a twofold witness to the same truth; so that though, as Josephus tells us (Ant., XX, x), in the latter years of the nation's history "the high-priests were entrusted with a dominion over the nation" and thus became, as in the days of the sacerdotal Machabees, more conspicuous than in early times, yet this was only an accidental lustre added to an ancient and sacred office. In the New Testament (Matt., ii, 4; Mark, xiv, 1, etc.) where reference is made to chief priests, some think that these all had been high-priests, who having been deposed constituted a distinct class and had great influence in the Sanhedrin. It is clear from John, xviii, 13, that Annas, even when deprived of the pontificate, took a leading part in the deliberations of that tribunal. Schrer holds that the chief priests in the New Testament were ex-high-priests and also those who sat in the council as members and representatives of the privileged
- 251. families from whom the high-priests were chosen (The Jewish People, Div. II, V. i, 204-7), and Maldonatus, in Matt., ii, 6, cites II Par., xxxvi, 14, showing that those who sat in the Sanhedrin as heads of priestly families were so styled. The high-priest alone might enter the Holy of Holies on the day of atonement, and even he but once a year, to sprinkle the blood of the sin-offering and offer incense: he prayed and sacrificed for himself as well as for the people (Lev., xvi). He likewise officiated "on the seventh days and new moons" and annual festivals (Jos., "Bell. Jud.", V, v, 7). He might marry only a virgin "of his own people", though other priests were allowed to marry a widow; neither was it lawful for him to rend his garments nor to come near the dead even if closely related (Lev., xxi, 10-14; cf. Josephus, "Ant.", III, xii, 2). It belonged to him also to manifest the Divine will made known to him by means of the urim and thummim, a method of consulting the Lord about which we have very little knowledge. Since the death of the high-priest marked an epoch in the history of Israel, the homicides were then allowed to return home from the city where they had found a refuge from vengeance (Num., xxxv, 25, 28). The typical character of the high-priest is explained by St. Paul (Heb., ix), where the Apostle shows that while the high-priest entered the "Holy of Holies" once a year with the blood of victims, Christ, the great high-priest, offered up His own blood and entered into Heaven itself, where He "also maketh intercession for us" (Rom., viii, 34; see Piconio, "Trip. Expos. in Heb.", ix). In addition to what other priests wore while exercising their sacred functions the high-priest put on special golden robes, so called from the rich material of which they were made. They are described in Ex., xxviii, and each high-priest left them to his successor. Over the tunic he put a one piece violet robe, trimmed with tassels of violet, purple, and scarlet (Joseph., III, vii, 4), between
- 252. the two tassels were bells which rang as he went to and from the sanctuary. Their mitres differed from the turbans of the ordinary priests, and had in front a golden plate inscribed "Holy to the Lord" (Ex., xxviii, 36). Josephus describes the mitre as having a triple crown of gold, and adds that the plate with the name of God which Moses had written in sacred characters "hath remained to this very day" (Ant., VIII, iii, 8; III, vii, 6). In a note to Whiston's Josephus (Ant., III, vii, 6) the later history of the plate is given, but what became of it finally is not known. The precious vestments of the high-priest were kept by Herod and by the Romans, but seven days before a festival they were given back and purified before use in any sacred function (Jos., "Ant.", XVIII, iv, 3). On the day of atonement, according to Lev., xvi, 4, the high-priest wore pure linen, but Josephus says he wore his golden vestments (Bell. Jud., V, v, 7), and to reconcile the two Edersheim thinks that the rich robes were used at the beginning of the ceremony and changed for the linen vestments before the high-priest entered the Holy of Holies (The Temple, p.270). 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin. 1. BARNES, "For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us
- 253. away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers; see the notes at Heb_2:16-18. Such tenderness and sympathy has our Great High Priest. But was in all points tempted like as we are - “Tried” as we are; see the notes at Heb_2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us and to aid us. He was tempted - in the literal sense; he was persecuted; he was poor; he was despised; he suffered physical pain; he endured the sorrows of a lingering and most cruel death. Yet without sin - 1Pe_2:22. “Who did no sin;” Isa_53:9, “He had done no violence, neither was there any deceit in his mouth;” Heb_7:26, “Who is holy, harmless, undefiled, separate from sinners.” The importance of this fact - that the Great High Priest of the Christian profession was “without sin,” the apostle illustrates at length in Heb. 7–9. He here merely alludes to it, and says that one who was “without sin” was able to assist those who were sinners, and who put their trust in him. 2. CLARKE, "For we have not a high priest - To the objection, “Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities,” he answers: Ου γαρ εχοµεν Αρχιερεα µη δ υναµενον συµπαθησαι ταις ασθενειαις ᅧµων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See Heb_2:18, and the note there. The words κατα παντα καθ’ ᆇµοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Rom_8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world. 3. GILL, "For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one: which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is
- 254. between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints: but was in all points tempted like as we are: of the temptations of Christ, and of the saints; see Gill on Heb_2:18. yet without sin; there was no sin in his nature; though he was encompassed about with infirmities, yet not with sinful infirmities, only sinless ones; nor was there any sin in his temptations; though he was solicited to sin by Satan, yet he could find none in him to work upon; nor could he draw him into the commission of any sin. 4. preceptaustin, " Sympathize (4834) (sumpatheo from sun = with pictures an intimate connection with + pascho [word study] = suffer; English = "sympathy") is the a feeling for or capacity for sharing in the interests of another - an affinity, association, or relationship between persons or things wherein whatever affects one similarly affects the other; unity or harmony in action or effect. Sympathy (As you read the definition ponder Jesus' ability and desire to sympathize with us as His brethren) - Fellow feeling; the quality of being affected by the affection of another, with feelings correspondent in kind, if not in degree. We feel sympathy for another when we see him in distress, or when we are informed of his distresses. This sympathy is a correspondent feeling of pain or regret. In medicine, a correspondence of various parts of the body in similar sensations or affections; or an affection of the whole body or some part of it, in consequence of an injury or disease of another part, or of a local affection. Thus a contusion on the head will produce nausea and vomiting. To sympathize is to have a common feeling. To feel in consequence of what another feels; to be affected by feelings similar to those of another, in consequence of knowing the person to be thus affected. We sympathize with our friends in distress; we feel some pain when we see them pained, or when we are informed of their distresses, even at a distance. (Webster's 1828) Jesus is able to experience pain jointly with us. The exalted High Priest suffers together with the weaknesses of the those who are being tested and brings active help! This word group (sumpatheo, sumpathes = compassionate in 1Pe 3:8-note) often suggests a tender concern can also imply a power to enter into another’s emotional experience of any sort. It expresses the feeling of what others feel so that one can respond with sensitivity to the need. People who have true "sympathy" generally do not say, "I know how you feel." Because since they know how you feel, they also know how unhelpful it is to hear someone say, "I know how you feel." True sympathy is a fairly quiet, time-intensive, presence-intensive way of being. The only other NT use of the verb sympatheo is also in Hebrews (no uses in the Septuagint)... Hebrews 10:34-note For you showed sympathy to the prisoners and accepted joyfully the
- 255. seizure of your property, knowing that you have for yourselves a better possession and a lasting one. 5. JAMISON, "For — the motive to “holding our profession” (Heb_4:14), namely the sympathy and help we may expect from our High Priest. Though “great” (Heb_4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat_26:38, “watch with me”: showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Exo_28:29). cannot be touched with the feeling of — Greek, “cannot sympathize with our infirmities”: our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man’s nature in general, but also the peculiar nature of that single individual. but — “nay, rather, He was (one) tempted” [Alford]. like as we are — Greek, “according to (our) similitude.” without sin — Greek, “choris,” “separate from sin” (Heb_7:26). If the Greek “aneu” had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [Alford]. 6. CALVIN, "For we have not, etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind? The Jews might have had also another hindrance, for they had been accustomed to the Levitical priesthood; they saw in that one mortal man, chosen from the rest, who entered into the sanctuary, that by his prayer he might reconcile his brethren to God. It is a great thing, when the Mediator, who can pacify God towards us, is one of ourselves. By this sort of allurement the Jews might have been ensnared, so as to become ever attached to the Levitical priesthood, had not the Apostle anticipated this, and showed that the Son of God not only excelled in glory, but that he was also endued with equal kindness and compassion towards us.
- 256. It is, then, on this subject that he speaks, when he says that he was tried by our infirmities, that he might condole with us. As to the word sympathy, (sumpatheia,) I am not disposed to indulge in refinements; for frivolous, no less than curious, is this question, "Is Christ now subject to our sorrows?" It was not, indeed, the Apostle's object to weary us with such subtleties and vain speculations, but only to teach us that we have not to go far to seek a Mediator, since Christ of his own accord extends his hand to us, that we have no reason to dread the majesty of Christ since he is our brother, and that there is no cause to fear, lest he, as one unacquainted with evils, should not be touched by any feelings of humanity, so as to bring us help, since he took upon him our infirmities, in order that he might be more inclined to succor us. [78] Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands that of nature, by which he intimates that Christ has put on our flesh, and also its feelings or affections, so that he not only paroled himself to be real man, but had also been taught by his own experience to help the miserable; not because the Son of God had need of such a training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, in order that he might by his power raise us up, so that we may not be overwhelmed by them. But it may be asked, What does he mean by infirmities? The word is indeed taken in various senses. Some understand by it cold and heat; hunger and other wants of the body; and also contempt, poverty, and other things of this mind, as in many places in the writings of Paul, especially in 2 Corinthians 12:10. But their opinion is more correct who include, together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things. [79] And doubtless the restriction, without sin, would not have been added, except he had been speaking of the inward feelings, which in us are always sinful on account of the depravity of our nature; but in Christ, who possessed the highest rectitude and perfect purity, they were free from everything vicious. Poverty, indeed, and diseases, and those things which are without us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt but that he refers to the feelings or affections of the mind, to which our nature is liable, and that on account of its infirmity. For the condition of the angels is in this respect better than ours; for they
- 257. sorrow not, nor fear, nor are they harassed by variety of cares, nor by the dread of death. These infirmities Christ of his own accord undertook, and he willingly contended with them, not only that he might attain a victory over them for us, but also that we may feel assured that he is present with us whenever we are tried by them. Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must ever remember this difference between Christ's feelings or affections and ours, that his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain, and always partake of the nature of their source, for they are turbulent and unbridled. 7. Though now ascended up on high, He bends on earth a brother's eye, Partaker of our human name, He knows the frailties of our frame. In every pang that rends the heart The Man of Sorrows has a part, He sympathizes with our grief, And to the sufferer sends relief. AUTHOR UNKNOWN 8. Phillips... The Lord you serve, the Savior to whom you look, is not aloof from your trials, but feels them with intimate acquaintance. He is not disinterested or cold to what you are going through; he came to this earth and took up our human nature precisely so that he might now be able to have a fellow feeling with us. Therefore, he is eminently able to represent you before the throne of his heavenly Father, pleading your cause, securing your place, and procuring the spiritual resources you need. (Reformed Expository Commentary) 9. Wuest... The infirmities here are not sufferings but weaknesses, moral and physical, that predispose one to sin, the weaknesses which undermine our resistance to temptation and make it difficult for us to keep from sinning. He was tempted "like as we are." On this last, Expositor's has a valuable note: "The writer wishes to preclude the common fancy that there was some peculiarity in Jesus which made His temptation wholly different from ours, that He was a mailed champion exposed to toy arrows. On the contrary, He has felt in His own consciousness, the difficulty of being righteous in this world; has felt pressing upon Himself the reasons and inducements that incline men to choose sin that they may escape suffering and death; in every part of His human constitution has known the pain and conflict with which alone
- 258. temptation can be overcome; has been so tempted that had He sinned, He would have had a thousandfold better excuse than ever man had. Even though His divinity may have ensured His triumph, His temptation was true and could only be overcome by means that are open to all. The one difference between our temptations and those of Jesus is that His were without sin." 10. MacArthur... Weaknesses does not refer directly to sin, but to feebleness or infirmity. It refers to all the natural limitations of humanity, which, however, include liability to sin. Jesus knew firsthand the drive of human nature toward sin. His humanity was His battleground. It is here that Jesus faced and fought sin. He was victorious, but not without the most intense temptation, grief, and anguish. Illustration of the great truth that our Jesus our Great High Priest is can sympathize with our weaknesses - Bob Weber, past president of Kiwanis International, told this story. He had spoken to a club in a small town and was spending the night with a farmer on the outskirts of the community. He had just relaxed on the front porch when a newsboy delivered the evening paper. The boy noted the sign Puppies for Sale. The boy got off his bike and said to the farmer, "How much do you want for the pups, mister?" "Twenty-five dollars, son." The boy's face dropped. "Well, sir, could I at least see them anyway?" The farmer whistled, and in a moment the mother dog came bounding around the corner of the house tagged by four of the cute puppies, wagging their tails and yipping happily. At last, another pup came straggling around the house, dragging one hind leg. "What's the matter with that puppy, mister?" the boy asked. "Well, Son, that puppy is crippled. We took her to the vet and the doctor took an X ray. The pup doesn't have a hip joint and that leg will never be right." To the amazement of both men, the boy dropped the bike, reached for his collection bag and took out a fifty-cent piece. "Please, mister," the boy pleaded, "I want to buy that pup. I'll pay you fifty cents every week until the twenty-five dollars is paid. Honest I will, mister." The farmer replied, "But, Son, you don't seem to understand. That pup will never, never be able to run or jump. That pup is going to be a cripple forever. Why in the world would you want such a useless pup as that?" The boy paused for a moment, then reached down and pulled up his pant leg, exposing that all too familiar iron brace and leather knee-strap holding a poor twisted leg. The boy answered, "Mister, that pup is going to need someone who understands him to help him in life!" Crippled and disfigured by sin, the risen, living Christ has given us hope. He understands us--our temptations, our discouragements, and even our thoughts concerning death. By His resurrection we have help in this life and hope for the life to come. (Brian Bell, Calvary Chapel, Murrieta) 11. Ryrie comments that... Not that Christ experienced every temptation man does, but rather that He was tempted in
- 259. all areas in which man is tempted (the lust of the flesh, the lust of the eyes, and the pride of life, 1John 2:16), and with particular temptations specially suited to Him. This testing was possible only because He took the likeness of sinful flesh (Rom. 8:3), for had there not been an incarnation, Jesus could not have been tempted (cf. James 1:13-note). Yet our Lord was distinct from all other men in that He was without sin; i.e., He possessed no sin nature as we do. Because He endured and successfully passed His tests, He can now offer us mercy and grace to help in time of need, for He knows what we are going through. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) 12. J B Phillips has an interesting note in his book Ring of Truth: A Translator's Testimony... The record of the behaviour of Jesus on the way to the cross and of the crucifixion itself is almost unbearable, chiefly because it is so intensely human. If, as I believe, this was indeed God focused in a human being, we can see for ourselves that here is no play acting; this is the real thing. There are no supernatural advantages for this man. No celestial rescue party delivered Him from the power of evil men, and His agony was not mitigated by any superhuman anaesthetic. We can only guess what frightful anguish of mind and spirit wrung from him the terrible words 'My God, my God, why hast thou forsaken me?' But the cry 'It is finished!' cannot be one of despair. It does not even mean 'It is all over.' It means 'It has been completed'—and the terrifying task of doing God's will to the bitter end had been fully and finally accomplished." [J. B. Phillips, Ring of Truth: A Translator's Testimony. New York: Macmillan, 1967) 13. J C Philpot in Daily Portions (September 30) on Hebrews 4:15, 16 What heart can conceive or tongue recount the daily, hourly triumphs of the Lord Jesus Christ's all-conquering grace? We see scarcely a millionth part of what he, as a King on his throne, is daily doing; and yet we see enough to know that he ever lives at God's right hand, and lives to save and bless. What a crowd of needy petitioners every moment surrounds his throne! What urgent needs and woes to answer; what cutting griefs and sorrows to assuage; what broken hearts to bind up; what wounded consciences to heal; what countless prayers to hear; what earnest petitions to grant; what stubborn foes to subdue; what guilty fears to quell! What grace, what kindness, what patience, what compassion, what mercy, what love, and yet what power and authority does this Almighty Sovereign display! No circumstance is too trifling; no petitioner too insignificant; no case too hard; no difficulty too great; no seeker too importunate; no beggar too ragged; no bankrupt too penniless; no debtor too insolvent, for him not to notice and not to relieve. Sitting on his throne of grace, His all-seeing eye views all, His almighty hand grasps all, and His loving heart embraces all whom the Father gave Him by covenant, whom He Himself redeemed by His blood, and Whom the blessed Spirit has quickened into life by His invincible power. The hopeless, the helpless; the outcasts whom no man cares for; the tossed with tempest and not comforted; the ready to perish; the mourners in Zion; the
- 260. bereaved widow; the wailing orphan; the sick in body, and still more sick in heart; the racked with hourly pain; the fevered consumptive; the wrestler with death's last struggle--O what crowds of pitiable objects surround his throne; and all needing a look from his eye, a word from his lips, a smile from his face, a touch from his hand! O could we but see what his grace is, what his grace has, what his grace does; and could we but feel more what it is doing in and for ourselves, we would have more exalted views of the reign of grace now exercised on high by Zion's enthroned King! 14. John W. Peterson No one understands like Jesus. He’s a friend beyond compare; Meet Him at the throne of mercy; He is waiting for you there. No one understands like Jesus; Ev’ry woe He sees and feels; Tenderly He whispers comfort, And the broken heart He heals. No one understands like Jesus When the foes of life assail; You should never be discouraged; Jesus cares and will not fail. No one understands like Jesus When you falter on the way; Tho you fail Him, sadly fail Him, He will pardon you today. Refrain: No one understands like Jesus When the days are dark and grim; No one is so near, so dear as Jesus— Cast your ev’ry care on Him. 15. TODAY IN THE WORD - C. S. Lewis had this insight into temtation: “You find out the strength of a wind by trying to walk against it, not by lying down. A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in . . . Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means.” Jesus “has been tempted in every way, just as we are” (v. 15). Yet unlike us, He remained perfect and never once gave in to any temptation. As a human being, He experienced the full force of temptation, and this makes Him uniquely qualified to sympathize with and intercede for us in our struggle against sin (cf. Heb. 2:18).
- 261. Verse 14 contains both a command and the means to fulfill it. We are to hold firmly to our faith. How? The means is Christ. He is our “great high priest” who offered Himself as the sacrifice for sin. He accomplished His mission, and is now back in heaven. What specifically about Jesus should give us confidence and inspire faith? The fact that He was tempted. From this, we know that He can understand when we’re tempted. And from His sinlessness, we also know that He can help us resist. Jesus, the Son of Man, has exhaustive, experiential knowledge of what it’s like to be a tempted human being. Every temptation we face has already been defeated by Him! Because of Christ’s brotherhood with us, we can pray and worship God with total confidence. We’re not asking a distant God for help with troubles He can’t relate to, but rather, we know with certainty that Christ understands and sympathizes with our weaknesses (v. 15). TODAY ALONG THE WAY - As you struggle daily with various temptations, today’s Scripture verses should be a great encouragement. As a human being, Jesus knew what temptation was, He has already faced every temptation and is ready to help us. This truth is so essential to spiritual warfare that we’d like you to write out a prayer about it today. Let your prayer be a heartfelt request for Christ to strengthen you to resist temptations specific to your life, based on the fact that He understands through His personal experience what you’re going through. (See Moody Bible Institute's Today in the Word) 16. Octavius Winslow - Daily Walking With God - January 11 Hebrews 4:15. See Him bearing our sicknesses and our sorrows; more than this, carrying our iniquities and our sins. Think not that your path is a isolated one. The incarnate God has trodden it before you, and He can give you the clear eye of faith to see His footprint in every step. Jesus can say, and He does say to you, "I know your sorrow; I know what that cross is, for I have carried it. You have not a burden that I did not bear, nor a sorrow that I did not feel, nor a pain that I did not endure, nor a path that I did not tread, nor a tear that did not bedew my eye, nor a cloud that did not shade my spirit, before you, and for you. Is it bodily weakness? I once walked forty miles, to carry the living water to a poor sinner at Samaria. Is it the sorrow of bereavement? I wept at the grave of my friend, although I knew that I was about to recall the loved one back again to life. Is it the frailty and the fickleness of human friendship? I stood by and heard my person denied by lips that once spoke kindly to me; lips now renouncing me with an oath that once vowed affection unto death. Is it straitness of circumstance, the galling sense of dependence? I was no stranger to poverty, and was often nourished and sustained by the charity of others. Is it that you are houseless and friendless? So was I. The foxes have their shelter, and the birds their nests; but I, though Lord of all, had nowhere to lay my head; and often day after day passed away, and no soothing accents of friendship fell upon my ear. Is it the burden of sin? Even that I bore
- 262. in its accumulated and tremendous weight when I hung accursed upon the tree." 17. O. Chambers on Hebrews 4:15 - Until we are born again, the only kind of temptation we understand is that mentioned by St. James—“Every man is tempted, when he is drawn away of his own lust, and enticed.” But by regeneration we are lifted into another realm where there are other temptations to face, viz., the kind of temptations Our Lord faced. The temptations of Jesus do not appeal to us, they have no home at all in our human nature. Our Lord’s temptations and ours move in different spheres until we are born again and become His brethren. The temptations of Jesus are not those of a man, but the temptations of God as Man. By regeneration the Son of God is formed in us, and in our physical life He has the same setting that He had on earth. Satan does not tempt us to do wrong things; he tempts us in order to make us lose what God has put into us by regeneration, viz., the possibility of being of value to God. He does not come on the line of tempting us to sin, but on the line of shifting the point of view, and only the Spirit of God can detect this as a temptation of the devil. Temptation means the test by an alien power of the possessions held by a personality. This makes the temptation of Our Lord explainable. After Jesus in His baptism had accepted the vocation of bearing away the sin of the world, He was immediately put by God’s Spirit into the testing machine of the devil; but He did not tire. He went through the temptation “without sin,” and retained the possessions of His personality intact. 18. J C Philpot Devotional for May 8 from Daily Words for Zion's Wayfarers - Hebrews 4:15 Our gracious Lord experienced temptation in every shape and form, for the word of truth declares that "in all points he was tempted like as we are, yet without sin." I wish to speak very cautiously upon this subject, for upon a point so difficult and so mysterious there is great risk of speaking amiss. So long as we keep strictly within the language of the Scripture we are safe, but the moment that we draw inferences from the word without special guidance by the Spirit of truth, we may greatly err. You may think then, sometimes, that your temptations are such as our gracious Lord never could have been tempted by; but that word of the Apostle decides the question, "in all points tempted like as we are, yet without sin." It is a solemn mystery which I cannot explain, how temptation in every point, shape, and form could assail the holy soul of the immaculate Redeemer. I fully believe it. I see the grace and wisdom of it, and my faith acquiesces in it as most blessed truth. But I cannot understand it. I know also and believe from the testimony of the word and that of my own conscience, that whatever temptations he was assailed with, not one of them could or did sully, stain, or spot his holy humanity. That was absolutely and perfectly a pure, unfallen, immortal nature, able to die by a voluntary act, but having in itself no seeds of sickness, mortality, or death. And yet I read that, though thus possessed of a holy, pure, and spotless humanity, in everlasting union with his own eternal Deity, in all points he was tempted like as we are.
- 263. I cannot explain the mystery--I do not wish to do so. I receive it as a mystery, in the same way as I receive that great mystery of godliness, "God manifested in the flesh." But still I bless God that he was tempted in all points like as we are; for it makes him such a sympathizing High Priest with his poor, exercised, tried, tempted family here below. I have sometimes compared the temptations which beat upon the soul of the Lord to the waves of the sea that dash themselves against a pure, white marble rock. The rock may feel the shock of the wave; but it is neither moved by it nor sullied. It still stands unmoved, immovable in all its original firmness; it still shines in all the brightness of the pure, glittering marble when the waves recede and the sun breaks forth on its face. So none of the temptations with which the Lord was assailed moved the Rock of ages, or sullied the purity, holiness, and perfection of the spotless Lamb of God. (Daily Words for Zion's Wayfarers) 19. J C Philpot - Our infirmities - Hebrews 4:15 The child of God, spiritually taught and convinced, is deeply sensible of his infirmities. Yes, that he is encompassed with infirmities—that he is nothing else but infirmities. And therefore the great High Priest to whom he comes as a burdened sinner—to whom he has recourse in the depth of his extremity—and at whose feet he falls overwhelmed with a sense of his helplessness, sin, misery, and guilt—is so suitable to him as one able to sympathize with his infirmities. We would, if left to our own conceptions, naturally imagine that Jesus is too holy to look down in compassion on a filthy, guilty wretch like ourselves. Surely, surely, He will spurn us from His feet. Surely, surely, His holy eyes cannot look upon us in our blood, guilt, filth, wretchedness, misery and shame. Surely, surely, He cannot bestow one heart's thought—one moment's sympathy—or feel one spark of love towards those who are so unlike Him. Nature, sense, and reason would thus argue, "I must be holy, perfectly holy—for Jesus to love—I must be pure, perfectly pure—spotless and sinless, for Jesus to think of. But that I, a sinful, guilty, defiled wretch—that I, encompassed with infirmities—that I, whose heart is a cage of unclean birds—that I, stained and polluted with a thousand iniquities—that I can have any inheritance in Him—or that He can have any love or compassion towards me—nature, sense, reason, and human religion in all its shapes and forms, revolts from the idea." It is as though Jesus specially address Himself to the poor, burdened child of God who feels his infirmities, who cannot boast of his own wisdom, strength, righteousness, and consistency—but is all weakness and helplessness. It seems as if He would address Himself to the case of such a helpless wretch—and pour a sweet cordial into his bleeding conscience. We, the children of God—we, who each know our own plague and our own sore—we, who carry about with us day by day a body of sin and death, that makes us lament, sigh, and groan—we, who know painfully what it is to be encompassed with infirmities—we, who come to His feet as being nothing and having nothing but sin and woe—we do not have a High Priest who is unable to sympathize with our infirmities, but One who carries in His bosom that sympathizing, merciful, feeling, tender, and compassionate heart 20. J C Philpot's Devotional - We need a high priest - Hebrews 4:15, Hebrews 8:1
- 264. We need a high priest, not merely one who offered a sacrifice upon the cross—not merely one who died and rose again—but one who now lives at the right hand of God on our behalf—and one with a tender, merciful, and compassionate heart, with whom we can carry on from time to time sacred communion—whom we can view with believing eyes as suitable to our case, and compassionating our wants and woes—in whom we can hope with expecting hearts, as one who will not turn away from us—and whom we can love, not only for His intrinsic beauty and blessedness, but as full of pity towards us. We need a friend at the right hand of God at the present moment—an omniscient, omnipresent, omnipotent, and yet a compassionate and loving Mediator between God and us—an interceding High Priest, Surety, and Representative in our nature in the courts of heaven, who can show mercy and compassion to us now upon earth—whose heart is touched with tenderness—whose affections melt with love! Our needs make us feel this. Our sins and sorrows give us perpetual errands to the throne. This valley of tears is ever before our eyes, and thorns and briars are perpetually springing up in it that rip and tear our flesh. We need a real friend. Have you not sometimes tossed to and fro upon your weary couch, and almost cried aloud, "O that I had a friend!" You may have received bitter blows from one whom you regarded as a real friend—and you have been cruelly deceived. You feel now you have no one to take care of you or love you, and whom you can love in return—and your heart sighs for a friend who shall be a friend indeed. The widow, the orphan, the friendless, the deserted one, all keenly and deeply feel this. But if grace has touched your heart, you feel that though all men forsake you, there is the friend of sinners—a brother born for adversity—a friend who loves at all times—who will never leave or forsake you. And how it cheers the troubled mind and supports the weary spirit to feel that there is a friend to whom we may go—whose eyes are ever open to see—whose ears are ever unclosed to hear—whose heart is ever touched with a feeling of pity and compassion towards us! But we need this friend to be almighty, for no other can suit our case—he must be a divine friend. For who but God can see us wherever we are? What but a divine eye can read our thoughts? What but a divine ear can hear our petitions? And what but a divine hand can stretch itself forth and deliver? Thus the Deity of Christ is no dry, barren speculation—no mere Bible truth—but an experience wrought powerfully into a believer's inmost soul. Happy soul! happy season! when you can say, "This is my Beloved—and this is my Friend!" Thus the very desires of the soul instinctively teach us that a friend, to be a friend, must be a heavenly friend—that His heart and hand must be divine—or they are not the heart and hand for us. This friend, whose bitterest reproach on earth was that He was the friend of sinners—is the blessed Jesus, our great high priest in the courts above. We find Him at times to be very merciful, full of pity, and very compassionate. And I am sure that we need all the compassion of His loving bosom; for we are continually in states of mind when nothing but His pure mercy can suit, when nothing but His rich and boundless compassion is adapted to our case.
- 265. 21. John MacDuff...THE SYMPATHY OF JESUS Hebrews 4:15 "This happiness Christ gives to all His--that as a Savior He once suffered for them, and that as a Friend He always suffers with them." –South, 1633. 0 Sirs! there is in Jesus something proportionable to all the straits, necessities, and desires of His poor people." –Thomas Brooks, 1635. "Jesus is the great sympathetic nerve of the Church, over which all the oppressions and sufferings of His people distinctly pass. Surveying this scene of overtoiled labor, and sleepless anxiety, and wasting solicitude, in which mortals are embroiled, the voice of Jesus--the Friend of man--the tender Sympathizer with human woe, is heard rising in tones of the kindest compassion." –Harris. The Rock Christ--the Rock of Deity--the Rock high above the lower valley--mantled in clouds, as if veiled with cherub's wings; inaccessible to human footstep--its glorious summits the privileged home of angels. What affinity can there be between this Mighty God and puny man--between Omnipotence and weakness--Deity and dust? Affinity, yes more than affinity there is! That Rock, whose top, like the Patriarch's ladder, reaches to heaven, has its base on the earth. The Great Redeemer, as we have already seen, combines the attributes of Godhead with the attributes and characteristics of a true and veritable humanity. To one of the most beautiful features of that humanity--the divine Sympathy of Jesus--this new Rock-cleft introduces us. Among the heart's most sacred and hallowed emotions, none is surely more hallowed than Sympathy. In these dependent natures of ours, who, in the season of need has not longed for it--and when it comes, has not welcomed it like the presence of a ministering angel? Others working with us, feeling for us--sharing our toils, helping us to carry our burdens; entering into our hopes, our joys, our sorrows; to see the responsive tear glistening in the eye--all this is a mighty strengthener and sustainer amid the vicissitudes of chequered life. The lonely fisherman on the stormy sea has his midnight of weariness, and it may be of peril; is charmed, as he glances towards the light gleaming in the hut on the shore, and thinks of the wakeful vigils of the loving hearts within. The soldier in his camp under the starry heavens, thousands of miles intervening between him and his native soil, is cheered by the very tread of the sentinel, or the breathing of the slumbering forms around him--or he remembers the far-off home and those whose sympathetic spirits are with him--and the thought is like cold water to a thirsty soul. The martyr at the stake has been often nerved for endurance by the whisper of "Courage, brother!" from the fellow-victim at his side. How the Great Apostle in his Roman dungeon--when he was "such an one as Paul the aged" was cheered by the visits of congenial friends, such as Timothy and Onesiphorus! How touchingly does the illustrious captive invoke God's richest benedictions on the latter and on his household, for "often refreshing him and not being ashamed of his chain."
- 266. If human sympathy be thus gladdening and grateful, what must be the pure--exalted--sinless--unselfish Sympathy emanating from the heart of the Great Brother-Man? It is of this, we shall now speak; and taking the words which head this chapter to lead our thoughts, let us consider these two points embraced in them--The sympathy of Jesus, the Great High Priest of His Church; and the one exceptional characteristic here mentioned, that, "Though in all points tempted as we are"--it was "Yet without sin." Genuine Sympathy requires that there be an identity, or at all events a similarity of nature, between him who sympathizes and the object of sympathy. The holy Angel, when he sees the children of fallen humanity in sorrow, may pity; but he cannot sympathize with them. Why? Because he never himself shed a tear; his nature never felt pang of trial, or assault of temptation. We see the worm writhing on the ground--we know it is in agony--suffering pain. We pity it--but we cannot sympathize with it. Why? because it is in a different scale of being. Even in the case of the human family, in their condolence with one another--the finer elements of sympathy are lacking, unless they have passed through the same school of experience. Look at the BEGGAR on the street--the man or woman in ragged tatters, with half-naked children in their arms, singing for a livelihood from door to door. Who, in the majority of instances, are found most ready to respond to the appeal for support? Observation will prove, that it is not the rich, not even the middle class; most frequently it is the poor themselves. We have often marked such charity willingly doled out by the laborer, returning from his place of toil at meal-hour, in workman's attire--one who perhaps himself had known the bitter blast of adversity--what it is to have closed factory doors and silent shuttles, and at whose blackened fires grim poverty once sat--his sympathy arises out of identity of experience with the sufferers. The BEREAVED tell the story of their swept and desolated home to a friend--a friend too, it may be, full to overflowing with natural feeling. He may listen with heartfelt emotion to all they have to say--but he has never laid a loved one in the grave--death has never invaded his dwelling--the overwhelming wave of bereavement has never left traces of desolation on his soul. Another comes in. He may not have the same natural strong emotions or sensibilities. But he has consigned treasure after treasure to "the narrow house"--he has himself waded through the deep waters--the woes of others have been traced and chiseled in his own heart of hearts; and consequently the very deeps of his being are stirred. More than one endorsed letter has been sent, in recent years, by our beloved Queen, to those in high places who have been called to exchange crowns and coronets for weeds of mourning. These, under any circumstances, would have been a grateful and prized expression of royal condolence. But how much more touchingly and tenderly such utterances came home to those bleeding hearts, when the writing, within its deep border, was known to be blotted with the tears of kindred widowhood! The same remark may be made with reference to PREACHING. How often do we hear
- 267. trial dwelt upon in our pulpits by the lips of youth--young (and nevertheless faithful) servants of their heavenly Master, who expatiate on the deathbed, the grave, the broken heart, the wilderness-world, earth "vanity and vexation of spirit." But yet (say as they will), they have only adopted the phraseology of others--they speak from no experience--they believe it all to be true, but they have never felt it to be true. Their words therefore come home with little power; they may even grate upon the ear, as being, in the lips of the declaimers, unnatural and inappropriate. But bring some aged, venerable man--some old veteran in the school of trial, whose memory and soul are ploughed and furrowed with deep scars; whose friends in the unseen world number as many as in this--Listen to him, as he pours oil and wine into the mourner's bosom! How pulse beats responsive to pulse, and heart to heart. He has been "touched with a fellow-feeling," for he has been in all respects tried even as they. He has been in the furnace himself; the arrow of comfort and sympathy comes feathered from his own bosom; and when sorrow and trial are the theme of his preaching, he speaks feelingly, because he feels deeply. All this has its loftiest exemplification in the sublime sympathy of the Son of God. He is "touched with the feeling of our infirmities" Why? Because "He has been tempted in every way, just as we are." His is a deep, yearning, real sympathy arising out of His true and real humanity. His was not an angel-life. He was not, as many falsely picture Him, half Angel, half God--looking down on a fallen world from the far distant heights of His heavenly throne. But He descended, and walked in the midst of it, pitching His tent (as we have seen) among its families--"He did not take on Himself the nature of Angels, but He took on Him the seed of Abraham." The Great Physician lived in the world's hospital. He did not write out His cures in His remote dwelling in the skies, refusing to come into personal contact with the patients. He walked its every ward. With His own hand He felt the fevered pulses; His own eyes gazed on the sufferer's tears. He stood not by the fiery furnace as a spectator, but there was one in it "like the Son of God." To leave us the less doubt as to His capacity for entering into the feelings and sorrows of His people; note His own longing after sympathy. In the Garden of Gethsemane He could not pray the prayer of His agony without it--"Sit here, while I go and pray yonder." How cherished to Him was the family home of Bethany, just because He could there pour out the tale of His own sorrows in the ears of congenial human friends. Even at the last scene of all, how sustained He was by human presence! "Now there stood by the cross of Jesus, His mother, and His mother's sister, Mary, the wife of Cleopas, and Mary Magdalene." Oh blessed thought! He knows our frame; for He had that frame Himself. "Behold the Man!" Every heart-throb you feel evokes a kindred pulsation in the bosom of the Prince of Sufferers; for "He that sanctifies, and those who are sanctified, are all of one (nature)." But let us advert to one or two special characteristics. (1.) It is a PRESENT sympathy. He IS touched with a feeling of our infirmities. "I know their sorrows"--not, 'I have known them once, but have now forgotten them in My state of glorification; I once bore this frame of yours, but the human nature is merged in the divine.' No. "I AM He who lives."
- 268. "Though now ascended up on high, He bends on earth a brother's eye; Partaker of the human name, He knows the frailty of our frame. "Our fellow-sufferer yet retains A fellow-feeling of our pains; And still remembers in the skies His tears, His agonies, and cries." (2.) Another characteristic is that of INTENSITY. Relationship is one of the elements which generates and intensifies sympathy. A man feels for the sufferings of a fellow-man--but if that sufferer be a relative, connected by ties of blood or affection, how much deeper the emotion. A stranger standing on the pier, seeing a child or youth struggling in the waves, would feel an uncontrollable impulse to rush to its rescue. If a swimmer, he would plunge into the sea, and cleaving his way through the surge, would make every effort to snatch the child from a watery grave. But what would be his feelings in comparison with those of her, who, from the same spot, beheld in that drowning one the child of her bosom? The pity of the former would be coldness itself in comparison with her combined emotions of anguish and tenderness. The dwellers in the wild valley of Dauphiny, who saw the eagle bearing the infant in its talons to the lofty rock, were moved with horror at the scene, and made several brave efforts to effect a rescue. But it was the mother alone, whose love bore her with fleet foot from crag to crag, until reaching the perilous crag, she was in time to clasp the living captive to her bosom, and say--"This my child was dead and is alive again, it was lost and is found." Such is the intensity and tenderness of the love and sympathy of Jesus, the "living Kinsman"--He who is Parent, Friend, Brother, all in one. "Lord, behold he whom You love is sick"--"Like as a father pities his children, so the Lord pities those who fear Him"--"As one whom his mother comforts, so will I comfort you." (3.) The sympathy of Christ is a COMPREHENSIVE and PARTICULAR sympathy--embracing not only all His Church but every individual member of it. It takes in the whole range of human infirmities; outward troubles, inward perplexities, unspoken griefs with which a stranger dare not meddle. No trial, no pang, no tear, escapes His eye. With a microscopic power "He knows our frame, He remembers that we are dust," as if we stood alone in the world, and individually engrossed all His solicitudes. A grain of sand, almost imperceptible, affects the tender organ of sight. This is the Bible emblem of the divine-human sympathy--"He that touches you, touches the pupil of His eye." How varied were the methods by which Jesus, when on earth, expressed His sympathetic love and thoughtful compassion! Not to rehearse familiar instances already given, see how, in order to dispel their misgivings, He joins the two disconsolate followers on the way to Emmaus, how He appoints a special meeting to clear up the doubts of Thomas. His last earthly thought on the cross is providing a home for a mother and a disciple--"Woman,
- 269. behold your Son!--Son, behold your Mother!" (4.) The sympathy of the Divine Redeemer was ACTIVE--not a mere emotion evaporating in sentimental feeling; the casket without the jewel. There are those who can be touched by reading the pages of a romance, who shed tears over the columns of a newspaper; yet who, though thus able to indulge in fictitious griefs, stretch out no hand of substantial support to the needy; who, like Priest and Levite in the parable, can see a wounded fellow-being, and leave him half dead. Not so Christ--He is the world's good Samaritan, binding up the wounds of aching humanity. He was sent to "heal the brokenhearted;" and nobly did He fulfill His commission--"Our friend Lazarus sleeps, but I GO that I may awake him out of sleep." The Divine Consoler never mocked the children of sorrow with a stone when they asked for bread--saying, in the cold heartlessness of the mere sentimentalist, "Depart in peace, be warmed and filled." He "went about doing good." (5.) His was, moreover, an ABIDING sympathy. The world's sympathy is often short-lived. It cannot penetrate the depths and recesses of the smitten heart. It cannot make allowances for intense grief. It offers its tribute of condolence at the moment; but if the heart-wounds remain unhealed, it has its own harsh verdict on inordinate sorrow. The ripples in the water where some treasured bark has gone down, have closed again; the world's vessels cross and recross the spot, but no vestige, no legend of the catastrophe is left on the unstable element. Sorrowful anniversaries come back, but they are all unnoted, save by the bereft one, who has learned to lock up these sacred griefs and to weep alone. There is ONE, abiding, unchanging Sympathizer--the Immutable Savior! The moss may gather over the tombstone, and almost obliterate the lettering--but no corroding hand of time or of years– "Can e'er efface us from His heart, Or make His love decay." The sympathy of the dearest earthly friend may be evanescent; brother may be estranged from brother, sister from sister--friend from friend. But "there is a Friend that sticks closer than a brother." We can do little more than notice, in closing, the 'exceptional clause' in the Apostle's statement, that this Great High Priest, touched with the feeling of our infirmities, and tempted in all points even as we are, was "yet without sin." Does not this one sentence, however, neutralize, or at least render much inappropriate and inapplicable, of what we have already said? If perfectly sinless, how could He be tempted? and if not tempted, how could He feel? If perfectly sinless, how could He enter into the most poignant part of our woes, the assaults of corruption, the wiles of the Great Adversary? We must be careful to guard with jealousy this precious jewel in the Savior's humanity, His "IMPECCABILITY." He was "holy, harmless, undefiled, separate from sinners." He
- 270. could utter the unanswerable challenge, "Who of you convinces Me of sin?" There was no affinity in His nature with sin or temptation. Apply the lighted torch to the loaded cannon, it will at once give out its voice of thunder because loaded with the explosive element. But, apply the fuse to that same piece of artillery in which the fulminating ingredients are not; it will remain mute and harmless as the rocks and stones around--and the timid bird can nestle safely in its barrel. So it was with the sinless nature of Christ. Temptation, in His case, was the lighted torch applied to the uncharged, unloaded cannon. Ignition was impossible; for affinity there was none between the Tempted and the Tempter. But though incapable of sin, and incapable of temptation in the sense of being overcome by it, He was not incapable of suffering by it. "He SUFFERED, being tempted." The very holiness of His nature--the very recoil of His spotless soul from evil--made the presence of sin, and of temptation, the cause of unutterable anguish. And these same refined sensibilities impart to Him now, a livelier and acuter sympathy for those who are tempted; just as the purer the glass, or the brighter the metal, the more visibly are they sullied if breathed upon. Though the Prince of this world came and found nothing in Him--though no device could drag Him from His steadfastness--though the sinless One rolled back wave on wave of temptation, and sent the Adversary away, thwarted among his legions of darkness; did He not feel, with a shrinking and sensitiveness all His own, that Tempter's presence and power? Hear the testimony and exclamation of His own lips--"Now is My soul troubled, and what shall I say? Father, save Me from this hour, but for this cause I came unto this hour." When He was standing in meek, silent majesty in Pilate's Judgment-Hall--the Lamb speechless before His shearers--Incarnate Truth in the midst of error, impiety, and blasphemy--or on the cross, while listening to the cruel taunt and ribald jest of the passers-by--did He feel nothing? Though breathed in silence, here is His prophetic experience– "My enemies surround Me like a herd of bulls; fierce bulls of Bashan have hemmed Me in! Like roaring lions attacking their prey, they come at Me with open mouths. My life is poured out like water, and all My bones are out of joint. My heart is like wax, melting within Me. My strength has dried up like sunbaked clay. My tongue sticks to the roof of My mouth. You have laid Me in the dust and left me for dead. My enemies surround me like a pack of dogs; an evil gang closes in on Me.
- 271. They have pierced My hands and feet. I can count every bone in My body. My enemies stare at Me and gloat. They divide My clothes among themselves and throw dice for My garments. O Lord, do not stay away! You are my strength; come quickly to My aid! Rescue Me from a violent death; spare My precious life from these dogs. Snatch Me from the lions' jaws, and from the horns of these wild oxen." Psalm 22:12-21 Believe it--it is not a sinful nature, or sinful practice, that makes us feel a deeper sympathy with our fellow-sinners. As it has been well observed, when David was living in scandalous and unrepented of sin--when his conscience was blunted, and prayer restrained before God; then he had no sympathy--no mercy for the cruel author of a hypothetical case of violence and wrong. When Nathan told him the story-parable about the ewe-lamb--"The man that has done this," said David, "shall surely die." Sin hardens the heart; blunts the sensibilities. It is the highest and purest specimens of humanity who are the kindest, best, most tender. What, then, must it be with the Great Ideal of all excellence; the sinless God-man Mediator? Yes! if I wish a true, perfect sympathizer, I look to Him, who, while He had (and He has at this moment) a real humanity, is, at the same time, "the Holy One of God"--"tempted," "yet without sin;" and exult in the Prophet's words of comfort--all the more because of His infinite purity--"A Man shall be as an hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." Reader, do you know what it is to take refuge in this glorious Rock-cleft, the Sympathy of Jesus? There are crisis-hours in our lives when more especially we need strong support--when, like Jacob at Bethel, we are all alone in a desolate place--the sun of our earthly happiness set, and our summer friends gone. Or like John, as he wandered in Patmos, the sole survivor of the Apostolic band, old fellow-disciples and companions removed--like a tree left solitary in the forest. These are the times when the Savior delights to come, showing us the ladder which connects the pillow of stones and the weary sleeper with the heights of heaven--or, as in the case of the lonely exile of the Aegean Sea, raising us from our prostrate condition, and whispering in our ears His own gentle accents of reassuring peace! It is when the tempest is fiercest, we know the preciousness of such a Refuge-- "When my heart is overwhelmed, lead me to THE ROCK THAT IS HIGHER THAN I!" (John MacDuff. Clefts of the Rock)
- 272. 22. F B Meyer in The Call and Challenge of the Unseen. THE FIERY ORDEAL OF TEMPTATION He 4:15 He 2:9, 10 WHAT is God doing at this moment? He may be creating new worlds; may be working up into new and beautiful shapes what we should account as waste products; or may be preparing to unveil the new heavens and the new earth. But there is one thing of which we may be sure: He is bringing many sons unto glory! In order to help these to the uttermost, the Son of God was tempted in all points as we are, yet without sin. It was real temptation, for He suffered being tempted; but being perfected through the terrible ordeal, He has become the Author of eternal salvation to all who obey Him. Let us learn His talisman of victory! This bringing of many sons unto glory is a long and difficult process, for three reasons: (1) It is necessary that we should be created as free agents, able to say "No" as well as "Yes." (2) We have to choose between the material world, which is so present and very attractive to our senses, and the eternal, spiritual, and unseen. But the choice is inevitable if we are to really know things. We can only know a thing by contrast with its opposite: (3) There is a realm of evil spirits constantly regarding us with envious hatred, and bent on seducing us from the paths of goodness and obedience. They are adepts at their art. If it be asked why we are placed in circumstances so perilous, so trying, the answer, so far as we can formulate it, is that we are being tested with a view to the great ministries awaiting us in the next life. We are to be priests and kings! There are vast spaces in the universe that may have to be evangelized or ruled or influenced for righteousness. It may be that important spheres of ministry are needing those to fill them who have learned the secret of victory over materialism on the one hand, and over the power of Satan on the other. We know that there was war in heaven before Satan and his angels were cast down to earth, and there may be another, and yet another. Therefore earth may be the school, the training-ground, the testing-place for the servants and soldiers of the hereafter. This thought need not be in conflict with, the ideals of rest and worship which we are wont to associate with the future life. Eternity will give opportunities for all I But, if it became Him of whom and through whom are all things to make the Captain of their salvation perfect through the suffering of temptation, it stands to reason that His comrades and soldiers must pass through the same, that they may become more than conquerors, and, having overcome, may sit with Him on His throne, as He overcame and is set down with His Father on His throne. The first temptation on record is that of our first parents in Eden. It is a masterpiece of psychology
- 273. The experience of all after-time has added nothing to this marvellous analysis. 1. Temptation is more formidable when we are alone for Solitude is full of peril, unless it is full of Christ! 2. Some outward object, or some fancy of the mind, attracts our attention. It may be an apple, a face, a gratification, the lure of popularity, or money. The longer we look at it the stronger the fascination grows. Some birds are mesmerized by the fixed gaze of their foe at the foot of the tree. The longer we gaze at something forbidden, the stronger its mesmeric power. While we continue to look, the tempter covers the walls of imagery with more definite and attractive colors, and his ideals imperiously demand realization in act. Our only hope is to tear ourselves away from those basilisk eyes; to hasten from the haunted chamber; to escape, as Joseph did in the house of Potiphar. 3. If we linger, many thoughts will gather to ply us--all of them suggested by the tempter, who speaks through the voice of our own soul. These suggestions will question the love and wisdom which have forbidden. "Perhaps we have placed an exaggerated interpretation on our limitations and prohibitions. Are they not rather arbitrary? Would it not be good to know evil just once, that it might be avoided ever after? Besides, is it not necessary to know evil in order to realize good? Perhaps it would be better to satisfy the inner craving for satisfaction by one single act; then the hungry pack of wolves would at least be silenced! After all, is it not probable that if one were to know the forbidden thing it would be so much easier to warn others?" Such are the reasonings in which the tempted shelter themselves, not realizing that the only certain way of knowing evil is not by committing, but by resisting it. 4. Finally, we take the forbidden step, eat the/or-bidden fruit; the garment of light which veiled our nakedness drops off; the tempter runs laughing down the forest glade; a shadow falls on the sunshine, and a cold blast whistles in the air. Our conscience curses us, and we die, i.e. we cease to correspond to our proper environments, which are God, purity, and obedience. Eve ought to have dropped that apple like a burning coal, and hurried from the spot; but, no; she lingered, ate, and gave to "her husband; so sin entered into the world; and sin opened the door to pain, travail, sorrow, the loss of purity, the loss of God's holy fellowship in the cool of the day, the fad-hag of the garden, and the reign of death and the grave. The Temptation of our Lord. 1. It came after the descent of the Spirit as a dove. We may always expect deep experience of the tempter to follow close on the highest moments of spiritual exaltation. Where you have mountains you must look for valleys! 2. He was led of the Spirit to be tempted; clearly, then, temptation is not sin. A holy nature might go through hell itself, assailed by clouds of demons, and come out on the farther side untainted. So long as the waves of evil break on the outward bulwarks of the spirit they are
- 274. innocuous. Jesus was tempted in all points as we are, yet without sin. 3. The sword of the Spirit and the shield, against which the darts of evil fall blunted to the ground, are the words of the ever-blessed God, and the upward glances of a steadfast faith. Remember how Jesus said, "it is written "; "it is written again." He is also the Pioneer and Perfection of faith! 4. Each temptation which He overcame seemed to give Him power in the very sphere in which it had sought His overthrow. He was tempted to use His power to satisfy His own hunger; but, having refused to use it selfishly, He was able to feed five thousand; and four thousand men, besides women and children. He was tempted to cast Himself from the wing of the temple to the dizzy depth below, in order to attract attention to Himself; but having refused, He was able to descend into Hades, and then ascend to the Father's throne; to lay down His life and take it again for a world of sinners. He was tempted to adopt Satan's method of gaining adherents by pandering to their passions; but He refused, and adopted the opposite policy of falling into the ground to die, of treading the winepress alone, of insisting that it is not by yielding to passion, but by self-denial, self-sacrifice, and the Cross that salvation is alone to be obtained. Therefore, a great multitude, which no man can number, have washed their robes and made them white in His blood, and stand before the throne. Having, therefore, met temptation in the arena, and mastered it in its threefold spheres--the lust of the flesh, the lust of the eyes, and the pride of life--Jesus is able to succor them that are being tempted; and if they should fail He is able to understand, because He has gone every step of the way Himself, and is well acquainted with its perils. He can easily trace the lost sheep on the mountains, because He has The Fiery Ordeal of Temptation marked every pitfall and the lair of every enemy. He has looked over the cliff-brink to the bottom, where those who have missed the track "in the cloudy and dark day" may be lying; and when He has found them He brings them home on His shoulder rejoicing. Our Own Temptations. We all have to pass through the wilderness of temptation, the stones of which blister our feet, and the air is like a sirocco breath in our faces. 1. All God's sons are tempted. As we have seen, we only know light by darkness, sweet by bitter, health by disease, good by evil resisted and overcome. Oh, where is the sea?" the fishes said, As they swam through the crystal waters blue!
- 275. They had never been out of it, and .so were in ignorance of that which had always been their element. 2. The pressure of temptation is strictly limited. When Satan approached God with regard to Job, he was on two occasions restricted to a fixed barrier, beyond which he might not go. In the case of Peter also, when he obtained permission to approach him, he could only go so far as to sift him as wheat; he might rid him of chaff, but not hurt anything essential. Remember also that glorious announcement "There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to endure it" (1 Cor. 10:13). 3. As you live near God the temptation gets deeper down in your nature. You are aware of it in subtler forms and disguises. It attacks motives rather than the outward habits and actions. One summer afternoon, when I came down to the Auditorium at Northfield, Massachusetts, I found Mr. Moody and his brother on the platform, and between them a young apple tree, just digged up and brought from the neighboring orchard. There were about a thousand people in the audience. When I reached the platform the following dialogue took place: Mr. Moody to his brother: "What have you here?" "An apple tree," was the reply. "Was it always an apple tree?" "Oh no, it was a forest sapling, but we have inserted an apple graft." Mr. Moody to me: "What does that make you think of?" "You and I were forest saplings," said I, "with no hope of bearing fruit, but the Jesus-nature has been grafted into us by the Holy Spirit." To his brother: "Does the forest sapling give you trouble?" "Why, yes," said the gardener. "It is always sending out shoots under the graft, which drain off the sap." "What do you do with them?" "We pinch them off with our finger and thumb; but they are always coming out lower down the tree." Then he turned to me and asked if there was anything like it in the spiritual life, to which I replied: "It is a parable of our experience. The old self-life is always sending out its shoots, and we can have no mercy on them; but if we deal with the more superficial sins on the
- 276. surface of our life, as we get older we realize their deeper appeals, and to the end of life shall be more and more aware of their sinister power. The quick sensitiveness of age must not be ignored or overlooked. It may be as strong a shoot in the old forest sapling as the manifestations of passion in earlier life. Old men, for instance, may be jealous of young ones, and quick to take offence if there are symptoms of their being put aside." 4. Temptation is not in itself sin, but we cannot say, as our Saviour could, "The prince of this world cometh, and hath nothing in me." We cannot appropriate those last words. We know that all the inner gunpowder magazines are not emptied. Therefore it is just as well, after a severe time of testing, as the demons leave us, to ask ourselves if there has been some subtle response in the depths of our nature it may be forgiven. We must not risk the loss of ship or cargo because the combustion is so slow and so deep in the hold. 5. In the hour of temptation affirm your union with your all-victorious and exalted Saviour! Stand in His victory! You are part of" His mystical Body; take your rightful position! God has set Him at His own right hand in the heavenlies; be sure to come down on your foe from the heights of the throne. It is always easier to fight down from the mountain slope than up from the lowland valleys. You can be more than a conqueror through Him that loved you; but abide in Him. 6. Always ask the Saviour to hold the door on the inside. Satan will burst it open against your feeble strength; but when Jesus stands within all hell will be foiled. Though ten thousand demons are at you, in your patience possess your soul! 7. One other point is of immense importance. Be sure to claim the opposite grace from Christ. The fact that an attack is being made at a certain position in your fortifications proves that you are weakest there. When therefore the tempter advances to the attack, and you are aware of his strategy, take occasion to claim an accession of Christ's counterbalancing strength. When tempted to quick temper, "Thy patience, Lord!" To harsh judgment, "Thy gentleness, Lord!" To impurity, "Thy purity, Lord!" By all hells hosts withstood, We all hews hosts o'erthrow; And conquering ,till by Jesus" blood, We on to victory go. Sometimes temptation will come upon us in the hatred and opposition of man, and we shall be strongly tempted to use force against force, strength against strength, and to employ weapons of flesh and blood. This is not the best. The raging foe is best encountered by the quiet faith and courage which enable a man to go boldly forward, not yielding, not daunted, not striking back. Hand the conflict over to the Captain of your salvation. It is for you simply to stand in the evil day, and having done all, to stand. Love the truth more than all, and go on in the mighty power of God, as good soldiers of Jesus Christ; in nothing daunted by your adversaries, but witnessing a good confession, whether man will bear or forbear. "Greater is he who is in you than he that is in the
- 277. world." It may be that this earth on which we find ourselves is the Marathon or the Waterloo of the universe. We are as villagers who were born on the site and are implicated in the issues of the war. We are not merely spectators but soldiers, and whether in single combat or in the advance of the whole line, it is for us to play a noble part. Full often in the history of war the achievements of a single soldier have changed the menace of defeat into the shout of victory. Think of David's conflict with Goliath; of the three that held the bridge in the brave days of old; and of the Guards at Waterloo! From their high seats the overcomers, who in their mortal life fought in the great conflict for the victory of righteousness and truth, are watching us. Are they disappointed at our handling of the matter? Are we worthy to call ourselves of their lineage, or to be named in the same category? Fight worthily of them, whether in private secret combat, or in the line of advance, that you may not be ashamed at the grand review! Fight first against the wicked spirits that antagonize your own inner life. Repeat the exploits of David's mighties: of Benaiah, who slew a lion in a pit in time of snow; of the three who broke through the Philistines' lines and drew water from Bethlehem's well for their king; of Amasai and his host, the least of whom was equal to a hundred. Every lonely victory gained in your closet and in your most secret sacred hour is hastening the victory of the entire Church. Listen! Are not those the notes of the advancing conquering host? Are not the armies of heaven already thronging around the Victor on His white horse? It is high time to awake out of sleep I The perfecting of God's purpose is at hand! The return of the Jews to Palestine; the budding of the fig tree; the bankruptcy of politicians and statesmen; the threatened overthrow of European civilization; the rise of Bolshevism; the new grouping of the nations for war, notwithstanding the appeals of the League of Nations; the awful havoc of Spiritism; the waning of love; all these are signs that we stand at the junction of two ages. The one is dying in the sky, tinting it with the sunset; the other is breaking in the East, and the cirrus cloudlets are beginning to burn. Let us then put off the works of darkness and put on the armor of light, now in the time of this mortal life, that when He shall come in His glorious majesty to receive the kingdom of the world, we may rise to the life immortal, through Him who liveth and reigneth with the Father and the Holy Spirit, one God, blessed for evermore! Fight the good fight with all thy might, Christ is thy strength, and Christ thy right; Lay hold on life, and it shall be Thy joy and crown eternally. 23. Andrew Murray - Chapter 35 in The Holiest of All... A HIGH PRIEST, ABLE TO SYMPATHISE. Hebrews 4:15 MAY God in His mercy give us a true insight into the glory of what is offered us in these
- 278. words--even this, that our High Priest, whom we have in heaven, is one who is able to sympathise with us, because He knows, from personal experience, exactly what we feel. Yes, that God might give us courage to draw nigh to Him, He has placed upon the throne of heaven one out of our own midst, of whom we can be certain that, because He Himself lived on earth as man, He understands us perfectly, is prepared to have patience with our weakness, and to give us just the help we need. It was to effect this that God sent His Son to become Man, and as Man perfected Him through suffering. That not one single feeble soul should be afraid to draw nigh to the great God, or in drawing nigh should doubt as to whether God is not too great and holy fully to understand, or to bear with his weakness. Jesus, the tried and tempted One, has been placed upon the throne as our High Priest. God gives us a glimpse into the heart of our compassionate, sympathising High Priest! For we have not a high priest who is not able to sympathise with our weaknesses. The writer uses the two negatives to indicate how common the thought is which he wishes to combat. A rich king, who lives every day in luxury, can he, even though he hear of it,--can he fully realise what it means for the poor sick man, from year to year, never to know where his daily bread is to come from? Hardly. And God, the glorious and ever-blessed, can He truly feel what a poor sinner experiences in his daily struggle with the weakness and temptations of the flesh? God be praised! Jesus knows, and is able to sympathise, He is one who hath been in all things tempted like as we are, yet without sin. In all things! The thought of Jesus as a sympathising High Priest, is ordinarily applied to those who are in circumstances of trial and suffering. But the truth has a far deeper meaning and application, It has special reference to the temptation which meets the soul in the desire to live wholly for God. Jesus suffered, being tempted: it was the temptation to refuse the Father's will that caused His deepest suffering. As the believer, who seeks in all things to do the will of God, understands this, the truth of the sympathising High Priest becomes doubly precious. What is the ordinary experience of those who set themselves with their whole heart to live for God? It happens very often that it is only then they begin to find out how sinful they are. They are continually disappointed in their purpose to obey God's will. They feel deeply ashamed at the thought of how often, even in things that appear little and easy, they fail entirely in keeping a good conscience and in pleasing God. At times it is as if the more they hear of the rest of God and the life of faith, the fainter the hope of attaining it becomes, At times they are ready to give up all in despair: a life in the rest of God is not for them. What comfort and strength comes at such a time to a soul, when it sees that Jesus is able to sympathise and to succour, because He has Himself been thus tempted. Or did it not become so dark in His soul, that He had to wrestle and to cry, "If it be possible ?" and " Why hast thou forsaken Me ?" He, too, had to trust God in the dark. He, too, in the hour of death had to let go His spirit, and commit it, in the darkness of death, into God's keeping. He knew what it was to walk in darkness and see no light. And when a man feels utterly helpless and in despair, Jesus can sympathise with him; He was tempted in all things like as we are. If we would but rest in the assurance that He understands it all, that He feels for us with a sympathy, in which the infinite love of God and the tenderness of a fellow-sufferer
- 279. are combined, and is able to succour him, we should soon reach the rest of God. Trusting Jesus would bring us into it. Holy brethren partakers of a heavenly calling! would you be strong to hold fast your confession, and know in full the power of your Redeemer God to save; listen to-day to the voice of the Holy Spirit: Jesus was in all things tempted just as you are. And why? that He might be able to help you. His being able to sympathise has no other purpose than that He should be able to succour. Let the one word be the food of your faith; the other will be its fruit, your blessed experience. Just think of God giving His Son to come and pass through all the temptations that come to you, that He might be able to sympathise, and then lifting Him up to the throne of omnipotence that He might be able to succour, and say if you have not reason to trust Him fully. And let the faith of the blessed High Priest in His infinite and tender sympathy be the foundation of a friendship and a fellowship in which we are sure to experience that He is able to save completely. In all things tempted like as we are, yet without sin. How blessed the two truths so wonderfully joined together, the perfect sinlessness and the perfect sympathy of Jesus. They might appear inconsistent, for how can perfect sinlessness have perfect sympathy with the altogether sinful? Praise God! temptation is the link. He was tempted like as we are! He suffered being tempted! Though He conquered and we failed, He knows what temptation is, and is able to sympathise, and to succour, and so to make us conquerors too. 1. Some time ago I asked a young lady who had come from Keswick, and spoke of her having been a happy Christian for year's before, and having found such a wonderful change in her experience, how she would describe the difference between what she had known before and now enjoyed. Her answer was ready at once: "Oh, it is the personal friendship of Jesus!" And here is one of the gates that lead into this blessed friendship; He became a Man just that I might learn to trust His gentle, sympathising kindness. 2. Study well the three ables of this Epistle... Jesus able to sympathise, Able to succor, Able to save completely And claim all. 3. Tempted like as we are. He was made like to us in temptation, that we might become like Him in victory. This He will accomplish in us. Oh, let us consider Jesus, who suffered being tempted who experienced what temptation is, who resisted and overcame it and brought nought to the tempter, who now lives as High Priest to succour the tempted and give the victory--let us consider Jesus, the ever-present Deliverer: He will lead us in triumph through every foe. 24. Edward Heppenstall, “The complete and utter humanness of Jesus is central to the message of Hebrews because it guarantees the mercy which will be shown us. How can we
- 280. be sure, as we face judgment, that "there is grace," or that in time of need "we will receive mercy"? Because Jesus, God's own Son, knows what it is like, knows the human drama from the inside out, knows the immense difficulty of the human life and struggle. Hence, he cannot but sympathize with us when we stand before him. As H. W. Montefiore says, "He sympathizes because he has, through common experience, a real kinship with those who suffer." The point can be well made if we stay close to the Greek text of 4:15. "For we do not have a high priest (ou gar ekhomen arkhierea) who is not able to feel sympathy (me dunamenon sumpathesai) with our weaknesses (tais astheneiais hemon), but rather one who has been put to the test (pepeirasmenon de) in all ways (kata panta), in a fashion similar to us except for sin (kath homoioteta khoris hamartias)." How can the heavenly priest, Jesus, sitting in the presence of God, be interested in our trials and sorrows? Because he has experienced them himself. "Well is he able to sympathize, just as a doctor who many times has been sick (Bene potest compati, sicut medicus qui pluries fuit infirmus)" (Hugh of St. Cher). Pepeirasmenon is in the perfect tense and thus indicates not simply a single event (Mt 4:1-11) but something continuing throughout Jesus' life (Lk 22:28). Peirazo means to tempt or test. But its meaning can best be brought out by a "put to the test" translation.This calls to mind the context of the Israelite experience of being put to the test in the wilderness. The author makes the identity between the struggle of Jesus and ours so strong, Ceslaus Spicq observes, that he quickly includes a qualification, namely the area of sin. Our discussion thus far helps us to delineate an important christological and methodological principle. A proper understanding of priesthood and of Jesus does not remove either of them from human experience. But how do we come to a proper understanding of priesthood? The answer is - through a reflection on the life and death of Jesus and through an encounter with him. We come to a knowledge of priesthood by understanding Jesus, and not vice-versa. A pre-conceived theology or pre-understanding of priesthood does not help us to elucidate the mystery of Jesus. Rather Jesus helps us to elaborate a true understanding of priesthood. Jesus is our starting point, not any previous even if highly sophisticated prior conceptions. The failure to realize this methodological principle has grave consequences. It prevents Jesus from challenging our preconceived universe. This then is how the author of Hebrews proceeds. We have a high priest who is in the very presence of God, namely Jesus. Hence, in the very presence of God, we have one who sympathizes with our weaknesses and who has been tried in every way that we are. Thus we can be confident that mercy will be ours. Yet, lest there be any confusion in speaking of Jesus as priest as if this might remove him in some way from an identity with us, the author quickly clarifies what an authentic understanding of priesthood is. A priest is from among the people, weak in many ways, gentle, one whose function is to serve God on behalf of the people and offer sacrifice for sin. This function does not make a priest less than one of us, but rather a mediator for us. So Jesus is like us in every way, yet one chosen from among us to act on our behalf in our relations with God, but still one of us. Hebrews 4:14-5:10 is simply an elaboration of the same point made earlier in 2:17-18 -- "Therefore he had to be made like his brothers and sisters in every respect, so that he might become a merciful and
- 281. faithful high priest in the service of God, to make expiation for the sins of the people. For because he himself has suffered and been tempted, he is able to help those who are tempted." This theology of Jesus as compassionate seems to represent accurately the historical Jesus of Nazareth whose life was full of compassion (Mt 11:28-30; 14:14; 15:32; Lk 6:36). A Strong "No" to Docetism If our starting point in Christology includes the conscious affirmation of Jesus' real humanity and compassion, as so clearly stated in Hebrews, then we must also in the beginning clearly resist docetism, the tendency to deny full reality to the humanness of Jesus. Although heretical, docetism was never a specific heresy associated only with one individual, movement, or era in the life of the Church. Rather it manifested itself in various forms and in varied heresies and was especially prominent among Christian Gnostics of the second and third centuries. The docetic tendency seriously impairs any doctrine of Incarnation and denies the reality of Jesus' bodiliness as well as the reality of his sufferings. Jesus did not fully participate but only seemed to enter into the fleshly, historical and material realm. The word relates to the Greek dokein, which means "to appear" or "to seem." The docetists or "seemists" maintained that Jesus only appeared to have or seemed to have a bodily and earthly existence but was essentially a divine being. Some denied only the reality of his death which they say he miraculously escaped, Judas Iscariot or Simon of Cyrene having taken his place. One cannot determine with certitude the roots of this view. Some point to the tendency in the Hellenistic world to view the material world itself as evil, as in Manicheism for example. Serapion, the eighth bishop of Antioch (died c. 211 C. E.), was the first to use the word docetists to describe Christians of this perspective. Its early presence was manifest by the need to refute it on the part of an even earlier bishop of Antioch, Ignatius (c. 35-110 C.E.). And so, be deaf when anyone speaks to you apart from Jesus Christ, who was of the race of David, the Son of Mary, who was truly born and ate and drank, who was truly persecuted under Pontius Pilate and was really crucified and died in the sight of those `in heaven and on earth and under the earth' (Phil 1:10). Moreover he was truly raised from the dead by the power of His Father; in like manner His Father, through Jesus Christ, will raise up those of us who believe in Him. Apart from Him we have no true life. If, as some say who are godless in the sense that they are without faith, He merely seemed to suffer -- it is they themselves who merely seem to exist -- why am I in chains? And why do I pray that I may be thrown to the wild beasts? I die then, to no purpose. I do but bear false witness against the Lord. The rejection of docetism in Christology has been echoed strongly in recent times. One major characteristic of most twentieth century Christology is a renewed emphasis on the humanity of Christ. No doubt that modern humanism has contributed to this as well as all the motives which lay behind a return to the "Jesus of history." But a significant aspect of recent systematic Christology remains an explicit rejection of docetism.Two twentieth century theological representatives can suffice: Donald Baillie and Wolfhart Pannenberg. Donald Baillie was a Scottish Presbyterian, an experienced parish minister as well as professor of systematic theology. In God Was in Christ (1948) he wrote: It may be safely said that practically all schools of theological thought today take the full
- 282. humanity of our Lord more seriously than has ever been done before by Christian theologians. It has always, indeed, been of the essence of Christian orthodoxy to make Jesus wholly human as well as wholly divine, and in the story of the controversies which issued in the decisions of the first four General Councils it is impressive to see the Church contending as resolutely for His full humanity as for His full deity . But the Church was building better than it knew, and its ecumenical decisions were wiser than its individual theologians in this matter. Or should we rather say that it did not fully realize the implications of declaring that in respect of His human nature Christ is consubstantial with ourselves? At any rate it was continually haunted by a docetism which made His human nature very different from ours and indeed largely explained it away as a matter of simulation or "seeming" rather than reality. Theologians shrank from admitting human growth, human ignorance, human mutability, human struggle and temptation, into their conception of the Incarnate Life, and treated it as simply a divine life lived in a human body (and sometimes even this was conceived as essentially different from our bodies) rather than a truly human life lived under the psychical conditions of humanity. The cruder forms of docetism were fairly soon left behind, but in its more subtle forms the danger continued in varying degrees to dog the steps of theology right through the ages until modern times. Wolfhart Pannenberg has been another major figure in recent christological inquiry. A German Lutheran, his Jesus-God and Man (1964) explicitly delineated two methods: a Christology "from above" and a Christology "from below." Since the publication of his Christology, theologians have addressed themselves to one or other of these two methods. Pannenberg's rejection of Christology from above reflects the same need to do justice to the humanity of Jesus. For a Christology from above begins "from the divinity of Jesus," whereas a Christology from below goes "from the historical man Jesus to the recognition of his divinity." A Christology from above "presupposes the divinity of Jesus" and "takes the divinity of the Logos as its point of departure." A Christology from below begins with the humanity and the history of Jesus in contrast to the Eternal Word. I, too, begin with the humanity of Jesus for several reasons. First, this is where the Church itself began. Disciples in the time of Jesus as well as the first believers after the resurrection knew the human Jesus. The story of the earthly Jesus was the point of continuity between the preresurrection and post-resurrection followers. Both had come to follow this Jesus whom they now professed to be still alive, raised from among the dead. Second, to begin where the first of our brothers and sisters in the faith began is to enable us to come to the faith from within, to reexperience their experience, to recognize (recognize) Jesus and encounter him again. Third, we need to avoid docetism. The humanity of Jesus is of ultimate significance for us. If Jesus is not "like me," of "one nature with us," then he has much less to say to me. Redemption is a different matter if he is not fully one of us -- for then we have not yet been redeemed! Thus we cannot let go of Jesus' humanity. Later, in volumes three and four, we will speak of the divinity of Jesus more explicitly. To begin there, however, opens us to the possible danger of that divinity overshadowing the fact that Jesus was one of us. The Humanness of Jesus Both the testimony of the Scriptures and the historical effort to remain faithful to them point toward Jesus as human like us, even if the "like us" has to be nuanced. Yet this qualification presents a problem. In so far as it is qualified at all, how can we come to know
- 283. or interpret the humanity of Jesus? For we must be methodologically careful. I point out that we bring preconceptions to our understanding of Jesus and we "use" him to confirm these rather than allow him to challenge them. The same applies to his humanity. We cannot assume that our preunderstanding of humanity is correct. Although we all have a great deal of experience with what it means to be human, our experience is still wrapped up in what it means to be less than human as well. The word human itself admits a variety of connotations. Sometimes it means "fragile" or "weak"; something is only human; to err is human. Sometimes it conveys a degradation to which a human being can sink; Ivan Albright's painting "Into the World Came a Soul Named Ida," is a portrait of a pathetic human being. So is Oscar Wilde's "Dorian Gray." Sometimes the negative experience of the human becomes so intense that we judge an action to be inhuman although human beings were capable of it. The Holocaust affects us in this way. Contrasted with this, "human" can also connote dignity. Dorothy Day and Albert Schweitzer were outstanding examples of humanity. Given the variety of meanings of the word human, how are we using this word when we approach Jesus? Indeed, can we really use it at all? This very problem is the reason we must be careful. Our prior conceptions of what it means to be human have been primarily learned. When we come to Jesus, perhaps they will have to be relearned. We cannot force our previous conceptions, no matter how well founded in personal and collective human experience, to be applied to Jesus; otherwise, we "use" him and learn nothing from him, we use him to confirm what we already do. Rather, when we approach Jesus we need to allow him to disclose or reveal to us what being human means. We must allow him to lead us to a deeper or newer understanding. Christology is not a deduction from prior conceptions as is the popular concept: Jesus is God; God knows all things; therefore, Jesus knows all things. Or: Jesus is human; to be human is to suffer; therefore, Jesus suffers. Christology is not a deduction but an invitation to an encounter. Jesus "does indeed suffer. We know that, however, not because we have deduced it from some concept of human nature, but because Jesus has revealed it to us. We can see the difficulty in finding an appropriate starting point for entry into the quest for Jesus. He is human, but we have to allow him to tell us what his humanity means. Karl Barth's Christ and Adam and Jerome Murphy-O'Connor's Becoming Human Together exemplify this methodological awareness. Barth's essay on Romans 5 (1952) shows Barth moving closer to the "humanity of God," but still quite conscious that there is a dilemma concerning the relationship between Christology and theological anthropology. Barth's christocentric theology makes him acutely aware when he comes to anthropology that one cannot simply begin with "phenomena of the human," or our experience, or an abstract human nature. We must rather, begin with Christ. For Barth, Paul does not leave it an open question "whether Adam or Christ tells us more about the true nature of man."For Barth, "Adam can therefore be interpreted only in the light of Christ and not the other way around."Methodologically, we must take Barth quite seriously on this point: "The special anthropology of Jesus Christ... is the norm of all
- 284. anthropology. Christology is normative for anthropology and not the other way around. Murphy-O'Connor contrasts with Barth. Barth's speciality is dogmatics, Murphy-O'Connor's is exegesis. Murphy-O'Connor stresses historical critical scholarship while Barth remains skeptical. On the present question, however, they share a common insight. According to Murphy-O'Connor, "we are conditioned to think of Christ in terms of ourselves. He is human and we are human, and it is natural to move from the known (ourselves) to the unknown (Christ)." Yet this is false methodology. The "known" provides "data" derived from what we recognize as fallen or sinful humanity. But it is exactly here that qualifications start to be made. We cannot assume that our fallen, sinful human lives can be the basis for coming to a clearer understanding of what it means to'be human in such a way that it helps us shed light on the humanity of Jesus. "Objective observation of contemporary humanity can never result in a portrait of humanity as such. The best it can produce is a portrait of fallen humanity which is inapplicable to Christ."Once again, Christology leads to anthropology and not the other way around. "We cannot have an authentic understanding of humanity unless we first know Christ." Thus, we must set aside for the moment what being human really means. We must first look more closely at the humanity of Jesus. This does not mean, however, that we have no basis whatsoever with which to begin our study of the humanity of Jesus. There are in fact two bases upon which we can presently build. The first is Scripture; the second is a clarification of our pre-understanding which we leave vulnerable to challenge, and which may find confirmation in Scripture. Thus, first, although we are not yet ready to say in a final way what the humanity of Jesus consists in (and thus our own humanity), we can say something in a preliminary way based upon Scripture. We have already explored the text of Hebrews 4:15. Hebrews speaks of Jesus being tempted in every way that we are. Thus the humanity of Jesus includes struggle, trial, being put to the test. Second, we can make clear our own pre-understanding. What is meant by humanness? I mean that Jesus participated in the physical, emotional, intellectual-moral, spiritual, and historico-socio-cultural dimensions of our lives. This statement contains five assertions which need to be refined. Yet, for the present, our experiences, intuitions, reflections, philosophical anthropology, and Scripture seem to support such an understanding. Jesus' humanness means that he had a human body. The details of this body we do not know -- height, weight, presence or absence of certain "defects" -- but Jesus was a physically embodied human being. Jesus also felt the kinds of feelings you and I feel. We need not overstate the implications of this. But his feelings certainly included, given biblical testimony, pain (the passion narratives), anger (the cleansing of the Temple, Mk 11:15-19), grief (the death of Lazarus, Jn 11:32-38), sadness (weeping for Jerusalem, Lk 19:41-44; Gethsemane, Mt 26:37-39), compassion (the little children, Mt 19:13-14; healing two blind men, Mt 20:19-34), affection (e.g., for Lazarus, Jn 11:3,5,11,33,35-36, 38), and joy (Lk 10:21). In all he possessed a capacity to love and to suffer. Jesus' humanity was emotional as well as physical.
- 285. One of the more difficult questions is that of the human knowledge of Jesus. To be human is to be finite and to develop within limits. One's capacity often exceeds one's actual knowledge, but even our capacity is limited. I shall never know all there is to know. Likewise, Jesus' participation in human modes of knowing and human intellectual activity indicated that he too needed to learn what he knew, that he learned from experience and reflection. This is also true in the area of self-knowledge. He grew in an understanding of his mission or vocation. He had to trust in God and live at times by faith. His future was not always clear. This does not mean that he did not have a profound knowledge and understanding of the Hebrew Scriptures, nor that he was not extremely sensitive and perceptive in human situations. He did speak with authority. We need not determine the limits or extent of Jesus' knowledge here. We only need affirm that in his intellectual life, as in his physical and emotional life, Jesus was like us. The question of Jesus' self-understanding is an important topic in New Testament Christology. Did Jesus know that he was God? Did he think of himself as the Messiah? How did he understand his mission? We shall return to such questions in future chapters. Raymond Brown has spoken of Jesus' knowledge as a combination of normal ignorance and more than ordinary knowledge and perception. We cannot psychoanalyze Jesus, yet some things can be determined on the basis of the records available to us. For example, he saw himself as a prophet to Israel. We simply affirm here that Jesus' human knowledge was not with out limits, even in areas of vital interest to him. If he did foretell the fall of Jerusalem, this would have been no more than Jeremiah had done and was a perceptive analysis of the times. Although he sensed the betrayal of Judas, this may have been acute perception. Although he knew that death was in store for him, the destinies of the prophets of old as well as of John the baptizer would have been clues. Like us, Jesus had to study, grow in understanding, make moral decisions, and put the puzzle of life together for himself without all the pieces being in place. Jesus was also like us in his need for faith and prayer. We may at times lack faith or are even without it. Or perhaps we are not willing or able to persevere in prayer. Faith and prayer are still capacities of the human spirit. The same is true of the spiritual life of Jesus. For many of us it is difficult to affirm that there is more to our interior lives than psychic life alone, that spirit cannot be reduced to psychism, pneuma to psyche. Yet there is more to us than our biological and psychological (emotional and intellectual) dimensions alone. We also are "embodied spirits." Jesus manifests this human spirit, this capacity for self-transcendence, this capacity for contact with the Spirit of God, in his faith, prayer and preaching. Jesus participated in the spiritual and intellectual as well as emotional and physical aspects of human existence. Jon Sobrino, a contemporary Latin American theologian, writes that faith is "the key Old Testament concept in terms of which Jesus understood himself." The Scriptures confirm Jesus' embodiment, feelings, perceptiveness, lack of complete
- 286. knowledge, and reliance on faith and prayer. We must now consider the meaning of the historico-socio-cultural dimension of Jesus' life. Each of us has a history and an environment of which we are a part and which is a part of us. This does not mean that we cannot transcend cultural and historical realities. However, they are never left completely behind. They exert a determinative influence on us even as we do on them. To know someone is to know something of that history and social milieu, something of the past and present situation of the person. In reference to Jesus this means that we must have some knowledge of Palestinian and especially Galilean Judaism in the first century C.E., of early Judaism, the Judaism of the times of Jesus. To know it requires some understanding of Israelite and Judean history, the Hebrew Scriptures and post-biblical Jewish literature. We must know something of the development within Judaism in the first century, the world into which Jesus was born and in which he was raised. For, from a historical and cultural perspective, Jesus was a Jew. There was also a proximate temporal and social milieu; his family, Mary, Joseph, and Nazareth. They raised him. Even in setting oneself over against aspects of one's familial background one is being formed by its influence. As a relational being, Jesus was the center of a network of varied relationships who were formative in his earthly life and from whom he cannot be abstracted. To uproot Jesus from his context is to approach him docetically. In the end, the humanity of Jesus must speak for itself. Our statements about the various dimensions of this man remain open to being challenged. We can feel comfortable with our general observations, however. They are confirmed by Scripture and not simply derived from our experience of sin. Yet all of these statements are open to revision. They are pre-conceptions open to question. The issues of the humanity of Jesus and his identity with us really come down to one question. We want to know whether it was really as tough for him as for us, whether his search and struggle were real, whether he really knew what it is like to be one of us. To paraphrase a statement from Jeremy Bentham, "The question is not, Can he reason? nor Can he talk? but, Can he suffer?"To this question Scripture and Tradition give an unequivocal answer (Heb 5:8). The question is not whether his core human nature was like ours, but whether his existential condition was. And it is his identity with this condition, our condition, to which the Scriptures give witness. How clear the Bible is about it all. "In him was no sin" (I John 3:5); "He did no sin" (I Peter 2:22); He "knew no sin" (2 Cor. 5:21); "He was tempted, yet without sin" (Heb. 4:15); "God is light, and in him is no darkness at all" (I John 1:5). Christ is the light of the world (chap. 8:12). "1 am come a light into the world, that whosoever believeth on me should not abide in darkness" (chap. 12:46). By light is meant holiness, righteousness, purity; by darkness is meant unrighteousness, the presence of sin and error. In Christ there was no darkness at all; nothing that speaks of the slightest alienation from the Father. He alone is the one righteous Man. We do not compare Him with men at this point, regardless of how good they have been. In Him alone dwells "all the fullness of the Godhead bodily." Let us guard against anything that would fail to do justice to His true nature. He is the one source of a perfect righteousness, found in no mere human being. And so there is no place
- 287. for human pride in the presence of God. You are in Christ Jesus by God's act, for God has made him our wisdom; he is our righteousness; in him we are consecrated and. set free. And so (in the words of Scripture), "If a man must boast, let him boast of the Lord" (1 Cor. 1:29-31, N.E.B.). The Meaning of Sinlessness Sinlessness is a life without sin in any respect, either as a state of being or as acts and behavior. Positively, sinlessness refers to a life in absolute harmony with God. Wherein man is separated from the presence of God to any degree or in any way, there sin exists in some form. Perfect righteousness and sinlessness spring from oneness and harmony with God. Christ's life on earth was the full expression of harmony with God the Father. His human will corresponded in every respect to the eternal will of God. His moral perfection revealed the true character of God, showing what God is like. Anything less than this perfection would have given less than the perfect revelation of God, which Jesus came to give to the world. The Greek word "anamartesia" means the absence of antagonism to the Divine will or law of God. In Christ there was not the slightest expression of a perverted will at any point. This attitude existed from His birth because He was born of the Holy Spirit in complete oneness with the Father. Man is born with a natural enmity or bias against God and against His law. All good springs from harmony and union with God. Only under conditions of complete harmony with Him is sinlessness possible. Because sin universally prevails in our world, unless there exists some divine power to reconcile and restore man to oneness with God, perfect obedience, perfect righteousness, and perfect love are impossible. Such a power is to be found only in one Person. In considering the sinlessness of Christ, the issue centers not so much in that He lived a sinless life as that He was born of a sinful woman, yet was without sin. There is a distinction to be made between His living a sinless life and His having a sinless nature; between having the same human nature as we have and the possibility of having a nature with a tendency to sin. The dictionary defines tendency as a bent or predisposition toward a certain line of action, often the result of inherent characteristics. Theologically, it means a set of mind, the bent and inclination to sinning as the result of man's separation from God. Before the Fall, the whole bent of Adam's being was in favor of and in harmony with the will of God. Since the Fall, man's tendencies and propensities are just the reverse. Instead of every tendency being toward righteousness, man has a bent to sin so that all, without exception, commit acts of sin. Furthermore, such things as desires, urges, are not necessarily sinful in themselves. They can be quite neutral. God gave us natural appetites of hunger, thirst, and sexual desire. To have such desires does not constitute sin. As a man Christ had the same basic desires we have, otherwise He could not have been tempted as we are. Sin finds expression and occasion to sin through these desires. The point where sin begins is in the cherishing of such desires contrary to the will of God. Then man develops propensities and tendencies toward them that are sinful. The Bible speaks of this as a "lust," which draws us away and entices us to sin. "But every man is tempted, when he is drawn away of his own lust, and enticed" (James 1: 14). Apart or separated from God, all desires develop a tendency, a propensity, for use in the service of self and are out of balance. They function from a selfish, rather than a God-centered motivation and expression. Because man is separated from God, and thus unbalanced, this is his natural state. As a result, all his capacities are distorted in their function. His whole being is on the wrong side, "without God in the world." The specific condition to which Adam brought all men, is original sin. Whether in infants or in adults, there is a defect in our relationship to God. Ours is a fallen nature. This fallenness involves all our desires and susceptibilities.
- 288. The connection of all other men with Adam has produced in them a fallen, human nature with tendencies to sin. Christ is the one exception in that He had no such inclination or bent to sin. There was no rupture whatsoever between Him and God the Father. He and the Father were totally one. His desires, inclinations, and responses were spontaneously and instantly positive to righteousness and automatically negative toward sin. There was nothing in Him that responded to sin. The effect of Adam and Eve's sin, while it affected His physical constitution, did not reach Him morally and spiritually as it reaches us. According to Paul, every child of Adam has inherited a nature which lacks in spiritual power, and is under a law of sin and death,-the evil of which manifests itself in dispositions and desires at war among themselves, and revolt against God and His holy law,-which, in its carnal state, is "enmity against God." . . . What then . . . of Jesus, who is born into this humanity expressly for its redemption? Is it humanity in its integrity, or humanity in its fallen and sin-corrupted state, that Christ assumes? Does Jesus, like others, stand in solidarity with Adam, and share the sinful nature, the loss of spiritual power, the perverted and godless desires? . . Jesus stood absolutely free from, and above, this law of sin and death. Jesus . . . was differentiated from every other by the fact that, from the first moment of His existence, He was absolutely pure,-that He was possessed of a Spirit of holiness which overbore all temptations, even to the slightest evil, and made Him continuously and perfectly a doer of the will of His Father-Ibid., pp. 194-196. However, if Christ was sinless from birth how could He be a normal child as we think of it and experience growth in all aspects of His person? Does not the Scripture speak of Christ's need to grow morally? Did He not learn obedience as we all do? "Though he were a Son, yet learned he obedience by the thing's which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him" (Heb. 5:8, 9). Obviously Christ's being born as a babe revealed His need to grow and develop His capacity for fulfillment as a man. The text does not refer to His need for moral improvement, but rather growth to spiritual maturity. Christ's growth was not from disobedience to obedience, but one of maturing for the task at hand. This growth is clearly seen throughout His life when, in times of trial and temptation, He learned to do the will of His Father. Jesus had to learn to live by the power of the Holy Spirit in complete trust in His Father. At every step from childhood to manhood He advanced in harmony with God. At every step of the way He was sinless. Jesus experienced in His own life the law of human growth, which growth in Him was sinless. The holiness into which He was conceived and born was never dimmed by the stain of sin. He experienced the divine holiness as no other men felt it. He hated sin as no other man did. In every aspect of His life from the dawn of consciousness He was free from sin. In Christ, humanity is not only free from taint, but, in the moral and spiritual region, also at the goal of development. In Him first we see man completely in the image of God, realizing all that was in the divine idea for man. He was a perfect child, according to the measure of childhood, boy according to boyhood's measure, man according to man's standard; and He was perfected at last according to the final destiny of manhood in eternal glory. . . . We behold Jesus, not only the captain of our faith, but its consummator in glory.-GORE, op. cit., pp. 181, 182. Not a shadow falls over His life-at least no shadow issuing from His own sins and weaknesses. . . . Instead it witnesses to the Son, the course of whose entire life was absolutely oriented to the will of the Father, and therefore even in the most painful moments of His life, spread the radiance of absolute personal holiness. At no point in Scripture does the guilt of the world as borne by Christ cast a shadow upon His
- 289. personal devotion to the Father. Precisely His guilt-bearing elevates His holiness above every doubt. The mystery of the Son of man is precisely that His guilt-bearing and spotless holiness can go together.-G. C. BERKOUWER, The Person of Christ, p. 250. "The Holy Child" Then the angel said to her, "Do not be afraid, Mary, for God has been gracious to you; you shall conceive and bear a son, and you shall give him the name Jesus. He will be great; he will bear the title 'Son of the Most High.'. . . The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy child to be born will be called 'Son of God"' (Luke 1:30-35, N.E.B.). What is the meaning and significance of the term "the Holy Child"? The conception of Jesus was absolutely unique in that it was the work of the Holy Spirit. However, the virgin birth does not guarantee Christ's sinlessness, since Mary provided the link with sinful humanity. If the state of sin is transmitted genetically, Jesus would have received from her a sinful nature. This scripture affirms that there is a great difference between His birth and ours. His real birth was directly from God. He had a divine Father. We do not, in the sense of human conception. Both our parents were born with sinful natures. If Jesus had been conceived as all other men are, He could not have been different from us. But in the conception and birth of Christ there is a decisive break with sinful humanity. Jesus was born of God in a sense that is not true of us. Christ never needed to be born again and find a new divine center. At the center of His being was Deity itself. The text declares that the effect of this divine operation upon Mary would be that her child would be none other than the Son of God, born holy in a unique sense. The angel in these words does not merely announce that the incarnation of Jesus will take place through the direct influence of the Holy Ghost, but also expressly declares that He who will through Him be begotten as Man will be free from all taint of sin-He will be the Holy One. It was necessary for the Redeemer to be "born of a woman" (Gal. 4:4) so that He should be of the same nature as those whom He came to save. But it was just as imperative that He should be perfectly holy, since no sinful being can accomplish reconciliation for the sins of others.-NORVAL GELDENHUYS, "Commentary on the Gospel of Luke," The New International Commentary on the New Testament, p. 77. The declaration "shall be called holy" does, then, have this significance, that Jesus was born without spot or blemish, untainted by sin. This picture stands in sharp contrast with David's reference to his own conception: "Behold, I was shapen in iniquity; and in sin did my mother conceive me" (Ps. 51:5). The psalmist realizes that he was sinful from his birth, ever since his mother conceived him. Christ was different. The witness of Scripture to the holiness of Christ is so plain and incontrovertible that people were often obliged simply to acknowledge it.-BERKOUWER, op. cit., p. 251. "In the Likeness of Sinful Flesh" "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3). This scripture does not say that God sent His son "in sinful flesh" but only "in the likeness" of it. Christ actually became flesh, thereby taking our nature. His flesh, or physical being, was like ours. In the term "the likeness of sinful flesh" Paul emphasizes the fact that Christ took flesh as it had been affected by sin for four thousand years. He was truly a man. When men looked at Him He appeared no different from themselves. But this "likeness" went no further than that. Every other man was born in sinful flesh, not in its likeness. In the likeness of sinful flesh-the flesh of Christ is like ours inasmuch as it is flesh; "like" and only "like" because it is not sinful.-Wm. SANDAY and ARTHUR C. HEADLAM, The Epistle to the Romans, The International Critical Commentary, p. 193. Every man comes into the
- 290. world in sinful flesh possessing the stain of sin, of separation from God. For Jesus Christ this was only an assumed condition. If Christ had been born exactly as we are Paul would not have written "in the likeness" but "in sinful flesh." Paul is very careful to make clear the sinlessness of Christ's nature. In order to guard against giving the impression that Christ was born in a sinful state as we are, he uses the word "likeness" and stops there. God sent His Son in the likeness of sinful flesh without possessing a sinful humanity. Christ does not have a sinful nature like our own. "In likeness of flesh of sin" is one of those exact Scripture phrases which admit of no change. . . . Christ assumed our flesh but not its sinfulness. Paul has just used the term "flesh" . . . in the sense of our corrupt nature; if he had continued in this strain and had written that God sent his Son "in the flesh," the sense would be that Christ appeared in our sinful nature. This thought he avoids by writing: "in the likeness of flesh of sin." The likeness of the flesh of sin is the flesh without sin. . . . Jesus resembled men, all of whom had sinful flesh, but he only resembled them because his flesh was not tainted with sin.-R. C. H. LENSKI The Interpretation of St. Paul's Epistle to the Romans, p. 500. Paul also uses the Greek word translated "likeness" in comparing Christ's death and resurrection with our spiritual death and resurrection to new life. "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection" (Rom . 6:5). According to this scripture, the Christian is in some way to be united with Christ in His death and resurrection. This does not mean that we die as Christ died or are resurrected here as Christ was. Christ's death was unique. By it He atoned for our sins, for which we cannot atone either by dying to self or by dying literally. So Paul is emphasizing our spiritual union with Jesus, which comes as a result of our death to self-will and resurrection to new spiritual life from God. This likeness with Christ is also symbolized by baptism (Rom. 6:3, 4). While Christ's death and resurrection were actual literal events, our death to sin and resurrection to spiritual life are spiritual, not literal. When we ascribe to Jesus flesh such as that which His contemporaries had after 4,000 years of sin, it is easy to assume His nature was exactly like ours, once we tie original sin to the physiological processes, which can be transmitted genetically. But once we separate original sin from the genetic process, Christ's being born by the power of the Holy Spirit leaves Him free from sin. There is no sin in the flesh as such. If by "sinful flesh" we mean our physical state as affected by sin, then no such thing as a sinful nature is involved. The physiological properties of the race have deteriorated since the time of Adam. Christ was not born free from physical deterioration. He inherited all this from Mary. Christ came into the world with the curse of sin operative upon his physical being. For thirty-three years he experienced the aging process. He was subject physically to the decline of the race; but since sin is not transmitted genetically, but is a result of man's separation from God, Christ was born without sin. The New Testament uses the term flesh in various ways. First, it is used in a purely physical and literal sense. "The word became flesh" referring to Christ. "Flesh" here is used in a good sense as created by God. Second, "flesh" also denotes man in his weakness. "Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption" (I Cor. 15:50), because in its present state it degenerates and dies, owing to the sinfulness of man. "The spirit indeed is willing, but the flesh is weak" (Matt. 26:41). Here Christ refers to Peter's coming trial, for which he is not prepared. He was weak against temptation. The "flesh" here is not sinful. Through the weakness of the flesh temptation exercises greater power and appeal. Third, the New Testament uses the term "flesh" in the sense of being tied to sin. The unconverted man
- 291. lives by "the desires of the flesh" (Eph. 2:3). The Christian is to die to the flesh, to crucify the flesh. "They that are Christ's have crucified the flesh with the affections and lusts" (Gal. 5:24). "The works of the flesh" are spoken of as including the whole category of sin (verses 19-2 1). "Walk in the Spirit and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would" (verses 16, 17). This third meaning and use of the term refers to man's life as lived apart from and independent of God. The whole person is involved. The conflict between flesh and spirit is not between two parts or two halves of a person. It is between two tendencies of the whole person. As for the first two uses and meanings of the term flesh Christ was born as we are; but with the third use where flesh is identified with the nature and life of sin, there was no identity with Christ. Christ was different. He was entirely without sin. "Separated From Sinners" "Such a high priest does indeed fit our condition-devout, guileless, undefiled, separated from sinners" (Heb. 7:26, N.E.B.). Hebrews 7 discusses a decided difference between Christ our High Priest ministering in heaven and the Levitical priests of the earthly sanctuary. Christ is holy, perfectly at one with God; guileless"-free from all evil within His Person; "undefiled"-unstained by sin, requiring no cleansing such as other men need; "separated from sinners"-sinless. His bearing our sins on the cross was His only contact with sin. He bore the sins of men while being sinless Himself. "Forasmuch as ye know that ye were not redeemed with corruptible things . . . but with the precious blood of Christ, as of a lamb without blemish and without spot" (I Peter 1: 18, 19). "How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:14). This offering of Christ by Himself is contrasted with the Levitical priests, who first offered sacrifices for their own sins and then for the sins of the people. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people (Heb. 9:6, 7). Christ's offering was not for Himself, but for sinful man. If Christ had had a sinful nature, He could not have offered a perfect sacrifice, without spot. Like the Levitical priests He would have needed to offer sacrifice for His own sinfulness. Consequently, the Levitical sacrifices could not take away sin (Heb. 10:4), whereas the perfect sacrifice of Christ did. The blood of Christ did a much greater thing than did the blood of animals. His sacrifice dealt completely with sin, offering forgiveness and redemption. The efficacy of Christ's sacrifice lay in His absolute sinlessness and His deity. Our High Priest is such a completely "holy personality" who never deviates in the least from all God's ordinances and commandments, he is without a speck of pollution. . . . Jesus lived his entire life among the sinners, but his whole life long he was "holy, without anything bad, without a stain," was ever in his whole person and character separated from them. . . . That is the kind of High Priest that is proper for us if we are to have one such as we really need.-R. C. H. LENSKI, The Interpretation of the Epistle to the Hebrews, pp. 242, 243. Christ's atonement and His sinlessness finely complement each other. Except as He was the Lamb of God "without spot or blemish," His atoning work must fail. To believe that Jesus Christ inherited a sinful nature as all men do-a nature that was inclined to evil and incapable of doing any good of itself-is to ascribe total depravity to Him, to say that the whole of His being was sinful as is ours. If this was so, then He needed to be regenerated by the Holy Spirit. Christ's sinful nature would then have to come under
- 292. the judgment of God at the cross. His sacrifice would have had, in part, to be the penalty, not only for our sins but for His own sinful condition. For a sinful state of being brings men to judgment and condemnation as do sinful acts and unrighteous deeds. But the Scripture is clear. What put Jesus on the cross was the sins of others, and never His own. "Christ died for our sins according to the scriptures" (I Cor. 15:3). "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed" (I Peter 2:24). We need to believe in the nature and person of Christ as God's gift of a perfect sacrifice for sin. Only in Him has God offered a sinless life and a sinless sacrifice. Only a sinless Christ is sufficient to provide us with a perfect atonement and redemption from sin. Christ's sinlessness must be complete. Were there any basis for rejecting this concept, either by His being in a state of sin or His having committed sin, then no saving atonement could be made by Him. Because He is sinless, redemption is available for the entire, sinful race. Because He is sinless, He provides for us a perfect righteousness that is in contrast with the unrighteousness of all men. In Christ alone God has one perfect man and in no one else. Thereby He alone could offer to us the eternal gift of a perfect righteousness. Redemption could not be offered if He were a sinner, either by possessing a sinful nature or by committing a sinful act. Sin always separates from God, but there was never a gap between Christ and His Father created by a sinful nature in Christ, or by acts of sin by Him. Christ was in conscious and unbroken oneness and fellowship with God through every phase of His life. He was never alone until the hour when He bore our sins at Calvary. "Yet Without Sin" "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin" (Heb. 4:15). This text does not say that Christ was touched or stained with sin in any way. He was "touched with the feeling of our infirmities" without being a sinner, either in His nature or in His conduct. The emphasis in this passage of Scripture is that Christ experienced the reality of temptation as we do. The only difference was, He was "without sin." "For the prince of this world cometh, and hath nothing in me" (John 14:30). Jesus was in no way subject to Satan. There was not the slightest taint of sin that could give Satan a foothold. Nothing in Christ was related to the prince of this world. Consequently, Satan had no power over Him. Jesus' likeness to us, in which he was tempted, was total with one exception, namely sin. "Likeness without sin" resembles Rom. 8:3, "in likeness of sinful flesh." When temptation assailed Jesus it found no sin with which it could connect.-LENSKI, Hebrews, p. 151. Be careful, exceeding careful as to how you dwell upon the human nature of Christ. Do not set Him before the people as a man with the propensities of sin. . . . Not for one moment was there in Him an evil propensity.-The SDA Bible Commentary, Ellen G. White Comments, on John 1:1-3, 14, p. 1128. In taking upon Himself man's nature in its fallen condition, Christ did not in the least participate in its sin.-Selected Messages, book 1, p. 256. "Made . . . to Be Sin for Us" "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21). "Made . . . to be sin" does not mean that Christ was made to be a sinful person. It is quite out of the question to believe that God made His Son sinful in any way. Sin itself cannot be transferred to another man who is innocent. Furthermore, if this is what the phrase, "made him to be sin" meant then, by way of contrast, "made unto us righteousness" would mean that we are made righteous persons rather than have Christ's righteousness imputed to us. When we become Christians we are not made righteous in the sense that Christ is intrinsically righteous. We are still sinners who are declared righteous
- 293. by having Christ's righteousness reckoned to our account with God. God did not make His Son a sinner. Jesus became involved in our sins by bearing them on the cross, not by becoming a sinner Himself. At the cross God "laid on him the iniquity of us all," not at His birth or any time prior to the cross. We become involved in His righteousness by receiving it as a gift. We are declared righteous, although in fact we are still in a sinful state. God acquits the guilty, not the innocent. "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed" (1Peter 2:24). "But as it is, he has appeared once for all at the climax of history to abolish sin by the sacrifice of himself" (Heb. 9:26, N.E.B.). Therefore, if being "made . . . to be sin" means being made a sinful person, Christ was not "made . . . to be sin" until He was nailed to the cross. He could not have been born in a state of sin as we are. Jesus never knew sin as we do by sinning, by in any degree realizing sin in himself. . . . No sinful motive or desire ever entered his soul. The Son of God was made flesh, but "without sin" (Heb. 4:15), ever "separate from sinners" (Heb. 7:26), so that those who were closest to him ever beheld his sinless glory . . . . God made Christ sin . . . by charging all that is "sin" in us against him, by letting him bear all this burden.-R. C. H. LENSKI, The Interpretation of I and II Corinthians, pp. 1052, 1053. Christ, although He was sinless, was treated as a sinner. We are accounted righteous, not because we are so in ourselves, but because we have come into a right relationship to God. Christ's Personal Testimony The Pharisees saw in Jesus only a man like themselves. Therefore they refused to believe in His word or accept Him as the Messiah, the Son of God. In response, Jesus declared the truth about Himself, His teachings, and His relation to the Father: His life was in complete harmony with the Father: His teaching was from the Father. He pointed out to the Pharisees that by rejecting His authority, they rejected the authority of the Father. As a consequence Christ met with increased opposition from the Pharisees. Finally, Jesus appealed to His sinlessness as the guarantee that He spoke the truth. "Which of you convinceth me of sin?" (John 8:46). He challenged the Pharisees to find the slightest sin in Him. They could expose none. Since He was without sin, His teachings must be true. If His life was sinless, then He spoke the truth. In that case they could have no legitimate reason not to trust in Him as the Son of God. The Pharisees' rejection of Jesus and increased hostility toward Him exposed their error, and pointed to them as "children of the devil." Their opposition to Jesus was opposition to God. Their dishonoring Him was dishonor to God. The point that Jesus made was that only by being without sin was He in a position to affirm the infallibility of His teaching and His words. This could not be true if He were a sinner. Jesus asked the Pharisees, "Which of you convicts me of sin?" Jesus uses . . . [harmartia], the generic term for "sin." He even omits the article, so that we are compelled to understand "sin" in the broadest sense of the word and not as restricted to some one sin. . . . It is Jeus who utters this challenge. Morally he would convict himself of inner falseness if he knew of any sin in himself. . . . Since there is no sin in Jesus, everything that he says is and must be pure truth and verity.-R.C.H. LENSKI, The Interpretation of St. John's Gospel. pp. 654-656 On the clear conviction and consciousness of His sinlessness He built His mission to the world. I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world (John 7:51). I am the way, the truth, and the life (John 14:6). On several occasions Jesus uttered these most significant words: "Thy sins be forgiven thee," "The Son of man hath power on earth to forgive sins" (Matt. 9:2-6; Mark
- 294. 2:5-10). He stood between man and God and the sacredness of this position expressed His sinlessness. Furthermore, Jesus never once confessed Himself a sinner or as having committed sin. He never once asked His Father for forgiveness. He had not the slightest trace of personal guilt that would come from being born into a state of sin or from remorse over some sin committed. Christ came not confessing His own sins; but guilt was imputed to Him as the sinner's substitute.-ELLEN WHITE, The Spirit of Prophecy, vol. 2, p. 59. His whole life breathed sinlessness. He never did an injustice, never resented a wrong, never uttered an untruth, never was guilty of the slightest deception, never in any way revealed impurity in any form. He was always loving, gentle, kind, in spite of all the hostility of unbelievers. In His life was the absence of all selfishness. His teachings were perfect, without any taint of egoism inherent in other men. His absolute righteousness rebuked all selfishness. He poured out His life in compassion for lost men. Jesus never made excuses for Himself, never apologized. He who was the Truth always spoke the truth. He never asked others to pray for Him. He asked men to pray for themselves. He called on others to repent, but never repented Himself. Never did He express discontent with anything He was or did. At the end of His life He declared that He had fulfilled perfectly the work that God had given Him to do. Consequently, His disciples declared Him to be the Messiah, the Son of God. Peter and James spoke of Him as the "just" one (I Peter 3:18; James 5:6). He "did no sin, neither was guile found in his mouth" (I Peter 2:22). Men sometimes equate their own sinful nature with the nature of the Redeemer and reduce His stature to their own level. Yet the whole gospel rests on the truth that Christ offers to men a perfect righteousness from within Himself in place of their unrighteousness. The sinner needs a spiritual dependence upon One who alone can be his righteousness and atonement. He can find no surer ground for trust, no truer strength for victory in the life, no better warrant for salvation, than in the sinless Christ. So let no one claim to be righteous in the sense that Christ was righteous, sinless in the sense that Christ was sinless. No good purpose is served by insisting that we must achieve in this life the absolute perfection in the sense that Christ had perfection. Our hope and faith in Christ does not depend on our imitating Him. The imitation of Christ has been emphasized by Christian believers through the centuries; but by some this has been falsely taken with the impression that this was the Christian's responsibility. It has been interpreted to mean that Christ commanded His people to copy Him more or less independently. Imitation may be possible with external requirements such as the ordinances of the Lord's Supper and foot washing: "I have given you an example, that you also should do as I have done to you" (John 13:15, R.S.V.). There is no problem when speaking of the performance of rites and ritual. But living the Christian life of obedience to all the will of God cannot be achieved by imitating Christ or trying harder. There is one sense alone in which imitation applies: to imitate Christ in His living by faith in the Father and to depend on His Son, our Lord Jesus Christ. And even faith is the gift of God, not something realized by any effort of ours to imitate or copy. Only by continual dependence on Christ can we rise higher in obedience to and fulfillment of God's will. By Christ's righteousness we are citizens of God's kingdom. Through Christ we have on the white robe of His righteousness and join that countless number of the redeemed who will stand in the presence of the Father on the sea of glass. The Christ presented as a human being with a sinful nature-a nature bent to evil, as previously defined-is not the God-man of the Scriptures, but only a godlike man. God is on the side of those who, in humility and total dependence, look entirely to Christ, not of those who merely closely imitate His Son.
- 295. We cannot claim to depend on Christ's righteousness while at the same time we put trust in our own. He bore our sins in His own body on the tree, not His own. He made His sinless soul an offering for our sin. He bore our guilt, not any guilt of His own, on the cross. His only shame was the shame of our sinfulness, never His own. Christ does not call us to imitate Him as a superman. Faith appropriates His righteousness. Our real strength lies not in ourselves but in Him. It is hardly possible to overemphasize the need for a sinless Christ. To believe that Christ had a sinful nature implies that He was little more than a good man: the highest type that we, in ourselves, may become. Christ's gift of righteousness is either lost sight of or repudiated. The tendency on the part of some to reduce Christian living to a system of ethics and moral achievement reduces the gospel to a concentration upon self. The highest ethical imitation of Christ, and the most sincere belief in Him as a perfect example, fails to do justice to the sinner's hopeless condition, regardless of how hard he may try to be like Christ. Such religion creates the peril of independence by relying upon ourselves. Much is said of righteousness as a quest, but our gospel does not invite people to join in a quest for righteousness, but to depend on Christ and His righteousness. It was the glory of the early Christians that, having nothing in and of themselves, they yet possessed all things in Christ. Spiritual health and growth requires Christ's righteousness for our horizon. When we speak of righteousness through Christ, as God's great gift to us, we refer, not to any achievement by man, but a divine drama enacted by God in His Son. This is not something given to us to imitate. Were this so, we should be more concerned about imitating Christ than trusting Him and committing ourselves to Him. Take away from the Christian the concept of trusting in the sinless, perfect Christ, and we have a good moral life left, but not the Christian life. We may have some measure of truth left, but not Biblical truth. We may have some moral growth left, but not Christian growth. We may have some hope left, but not Christian hope. The everlasting gospel and the third angel's message of righteousness by faith are based upon certain basic facts: first, our utter inability to live like Christ and achieve spiritual maturity by any effort of our own; second, our consequent need for daily dependence upon Him. "Fear God, and give glory to him" is an essential part of our message. We give glory to Him by yielding ourselves to Christ that He may perfect His work in us. We merit nothing. We achieve nothing simply on our own. We receive everything in our Lord, Jesus Christ. There is no saving righteousness except that which comes directly from Christ; that which He, by the Holy Spirit, breathes into us. "He giveth power to the faint; and to them that have no might he increaseth strength. . . . They that wait upon the Lord shall renew their strength" (Isa. 40:29-31). We are to let the living Christ be our life. We are to receive that life in its fullness each day by commitment to Him and in utter dependence, that His actual life, presence, and power may fill and control our lives. Whatever our spiritual and moral needs, our hope and expectation is to be in Him and not ourselves. Absolute sufficiency is found only in Christ. The great purpose of making Christ alone our righteousness is to bring us into God's presence that we will know we have met God Himself. This does not allow for spiritual laxity. Its purpose is to let God get possession of all His people in every church and thereby lead them to a saving and transforming knowledge of the truth. The secret of Christ's power over our hearts and lives is found in the amazing love and righteousness of the only begotten Son of God and Son of man which attributes surpass those of all other men. In Christ we have the communication of God's righteousness in place of our unrighteousness, His light in place of our darkness, His eternal life in place of our mortality and condemnation. Whatever
- 296. victory we experience is because of this one cause: The Holy Spirit takes Christ's righteousness and writes it in our hearts and lives. 25. THE TEMPTATION OF CHRIST For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin (Heb. 4:15). For in that he himself hath suffered being tempted, he is able to succour them that are tempted (chap. 2:18). Temptation is something Christ experienced in common with all of us. Born of Mary, Christ took human nature and lived in a fallen world. He experienced temptations to sin and to self-dependence as other men did. The Gospels show that He knew He was "tempted of the devil" throughout His earthly life. Jesus was both human and divine, whereas we are all human. This raises a question regarding the nature of His temptations and the possibility of His giving way to Satan's temptations, thus falling into sin. Were His temptations real struggles, with the possibility to do wrong a reality? Or were they only dramatic demonstrations of His sinlessness in which He risked nothing, because He had a divinity that could not sin? Did Christ overcome temptation in the same way we do? Since He is God, did He need to depend on His Father and the Holy Spirit as we do? Or did He have resources within Himself that made Him self-sufficient and inherently able successfully to resist temptation? We are tempted in two ways: Temptation comes because of our inner sinful state and bias toward sin. "Every man is tempted, when he is drawn away of his own lust, and enticed" (James 1: 14). But Christ had no lust for evil by which He could be enticed into sin. "The prince of this world cometh, and hath nothing in me" (John 14:30). This cannot be said of any other man. Satan finds in human hearts some point where he can gain a foothold; some sinful desire is cherished, by means of which his temptations assert their power. But Christ declared of Himself, "The prince of this world cometh, and hath nothing in me."-The SDA Bible Commentary, Ellen G. White Comments, on Heb. 2:18, P. 927. Temptation also comes to us from the outside; from Satan and the evil world. To be real, temptation need not be addressed to a sinful nature.. Adam and Eve were tempted before they fell into sin. Angels and other unfallen beings have been tempted without falling. Christ was tempted from the outside. "Jesus was led up of the spirit into the wilderness to be tempted of the devil" (Matt. 4: 1). The Gospels record Christ's temptations in such words as "the tempter came to him"; "the devil taketh him"; the devil "saith to him" (verses 3-9). Our Lord was not tempted by the sinful lusts of pride, ambition, envy, malice, hatred, anger, jealousy, avarice, gluttony, voluptuousness, drunkenness; in short by evil desire or "concupiscence" of any kind. He never felt the hankering of pride and vain-glory so common to man, but was always in his inmost spirit meek and lowly. . . . Christ had no sinful lust of any sort. This is taught in Christ's own words: "The prince of this world cometh, and hath nothing in me." John 14:30.-Wm. G. T. SHEDD, Dogmatic Theology, Vol. 11, p. 343. Christ's Temptations Real Christ's person is constituted of two natures: one divine, and the other human. The divine nature is both intemptable and impeccable. "God cannot be tempted with evil," James 1: 13. It is impossible for God to lie, (Heb. 6:18). The human nature, on the contrary, is both temptable and peccable.-SHEDD, op. cit., p. 332. In order for temptation to be real it must be addressed to a person constitutionally capable of sinning. It must also be directed to some basic need or desire with the pressure to satisfy this need or
- 297. desire in a sinful way. If Christ's temptations had been addressed to His deity alone, then they would have been to no purpose at all, since "God cannot be tempted with evil." If we conclude that Christ's divinity made temptation and sinning impossible, then His life struggle was an empty thing. Temptation would have no meaning for Him and no value for us. We ask the question, then, Were the temptations that Christ experienced addressed to His humanity or to His deity? In answering we note that the center of His consciousness was human, not divine. His nature functioned through the action of His human will, intellect, and emotion. Therefore He had to live by dependence upon His Father, just as the Father wants us to live. Christ could not take advantage of divine powers unavailable to other men when confronted with temptation. Christ voluntarily committed the use of His divine attributes into the Father's hands and refrained from exercising them without His Father's express permission during His earthly life. The Redeemer of sinful men must be truly human, not weakly human; unfallen man, not fallen . . . He must be truly human, in order to be assailable by temptation and thereby able to sympathize with every tempted man.-Ibid., p. 347. Scripture speaks very clearly of the reality of Christ's temptations. His life was one intensive struggle. "The life of Christ was a perpetual warfare against satanic agencies."-The SDA Bible Commentary, Ellen G. White Comments, on Matt. 4: 1 -11, p. 1080. Temptation confronted Him at every turn. Describing His experience at the close of His wilderness temptation, the Scripture says, "And when the devil had ended all the temptation, he departed from him for a season" (Luke 4:13). In the Garden of Gethsemane, at the close of His ministry, Christ said, "Ye are they which have continued with me in my temptations" (chap. 22:28). His temptations were real crossroads, where Christ had to decide whether to do His own will or that of the Father. This was no make-believe. The Epistle to the Hebrews clearly teaches the reality of Christ's temptations as an essential aspect of His saving and mediatorial work for and in us. Because Christ was a man and faced temptation as a man, He can be our high priest. "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him" (Heb. 5:81 9). Christ's capability for sinning depended on His having a human nature that was free to sin and not controlled or prevented by His deity. The possibility of being tempted is the same for a sinless as for a sinful person. Adam was tempted as a sinless person. He faced temptation in the full strength of a perfect physical and mental system. But Christ did not become flesh in the perfect state in which Adam was created. For Christ, the strength of temptation was vastly increased by virtue of His inheriting a physical constitution weakened by 4,000 years of increasing degeneracy in the race. The possibility of His being overcome was greater than Adam's because of this. As deity, in His pre-existence in heaven, the Son of God was not able to sin. But the same condition did not exist when He took human nature. His deity was quiescent. He [Christ] was placed on probation, with liberty to yield to Satan's temptations and work at cross-purposes with God.-The SDA Bible Commentary, Ellen G. White Comments, on Matt. 4: 1-11, p. 1082. Satan continually tried to break Jesus' faith and will. From childhood to His death on the cross, the enemy assailed Him as no other man has ever been assailed. Christ had more temptations from Satan and the world than ever had any of the sons of men. . . . Because our Lord overcame his temptations, it does not follow that his conflict and success was an easy one for him. His victory cost him tears and blood. "His visage was so marred more than any man" (Isa. 52:14). There was "the travail of his soul" (Isa. 53:11). In the struggle he cried, "My Father, if it be possible let this
- 298. cup pass from me!" (Matt. 26:39). Because an army is victorious, it by no means follows that the victory was a cheap one.-SHEDD, op. cit., pp. 344, 345. Victory by Faith Christ said, "I can of mine own self do nothing" (John 5:30). Only by faith in His Father and through the presence of the Holy Spirit was He victorious over temptation and sin. By faith He always did the will of His Father. Christ's human self-consciousness set before Him the choice of whether to be a self-centered, self-willed man or to live and depend entirely upon His Father. It would involve a conscious choice to go contrary to the will of God. For Him to fall into sin He would have to look to, and depend on, Himself rather than on His Father. The voice of the Holy Spirit sought continually to lead Him to make the right choices, to say in every situation, "Thy will be done." He, like us, had to live according to His human nature as God originally made it. His deity did not supersede His human faculties. It did not infringe on His human choices. It did not compel Him to obey God's will even though His human nature could have chosen not to do so. As a man Christ learned, as we must, that the power and the presence of God through the Holy Spirit is the only way that we can have victory. Christ was on trial to live the life of faith, to live by His Father alone, as we are. He was kept by the power of the Holy Spirit as we are to be. Addressing His disciples, He said, "Without me ye can do nothing" (John 15:5). He said the same thing of Himself in relation to His Father. Temptation in the Wilderness And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased (Matt. 3:16, 17). Then was Jesus led up of the spirit into the wilderness to be tempted of the devil (chap. 4:1). These scriptures describe the climax that took place in Christ's life when He was to enter upon His mission in the world. His baptism and prayer were acknowledged by the descent of the Holy Spirit in His fullness. The heart of the prayer was for oneness with His Father, absolute trust and dependence upon God. His Father answered His Son from heaven. Christ went forth to minister, now consecrated for His mission. One thing remained. He must meet His arch enemy, the devil, and defeat him. The Spirit led Him into the wilderness specifically for this decisive encounter. Satan intended to overwhelm Christ before He could begin His public work. Christ must prove Himself victorious. The first temptation came with the words "If thou be the Son of God, command that these stones be made bread" (verse 3). Satan's implication was that the Father should provide bread and not let Him go hungry for forty days. No earthly parent, able to provide, would do this to his children. So how can You trust God? Satan was not tempting Christ to satisfy a normal physical appetite of hunger so much as to do it, contrary to His Father's will, and in a way that would take Himself out of His Father's hands. The forty-day fast in the wilderness was by the express purpose of God. Christ was led into this fasting experience that He might live in His Father by faith alone. To have accepted Satan's suggestion would have meant taking things into His own hands contrary to His Father's will, direction, and control. Satan sought to alienate the Son from the Father by undermining Christ's trust in God. The arch-deceiver hoped that under the force of despondency and extreme hunger, Christ would lose faith in His Father, work a miracle in His own behalf, and take Himself out of His Father's hands. Had He done this, the plan of salvation would have been broken.-ELLEN G. WHITE, in Bible Echoes, Nov. 15, 1892. In the Garden of Eden, Adam and Eve faced the same temptation Christ faced, the temptation to assert their independence from God and exercise their self-will by eating the forbidden fruit. Eating
- 299. involved choosing to satisfy their own desires contrary to God's will. Christ resisted that temptation over which Adam and Eve fell. They accepted the devil's suggestion to free themselves from dependence on, and trust in, God, and from obedience to His will. Satan had tempted Adam and Eve to believe that they should be as gods. Christ requires that humanity shall obey divinity. In His humanity, Christ was obedient to all His Father's commandments.-ELLEN G. WHITE, in Review and Herald, Nov. 9, 1897. Satan's continual purpose is to break our oneness with God, to bring about a separation by loss of faith and trust. God provides man with the test either to trust and obey Him completely or go it on his own. Trial and adversity for the Christian may be actual proof that God is leading. The apostle Paul met grievous tests, but he wrote, "For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17). Suffering, tribulation, deprivation-it is by these our faith is tested. "We must through much tribulation enter the kingdom of God" (Acts 14:22). just how far are we willing to maintain our faith? job stood the test. "Though he slay me, yet will I trust in him" (Job 13:15). Christ responded to the first temptation with the word of God from Deuteronomy. The issue was not to be decided by an appeal to Himself, but to the voice of God in His Word. Trust in God's Word and obedience to it takes priority. The context of the verse He used is significant in light of Israel's sufferings and tribulations: And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceeded out of the mouth of the Lord doth man live (Deut. 8:2, 3). Christ came to do the will of His Father, to prove that God's promises could be trusted. Had He manifested His independence at any time, He would have committed the sin of Adam and Eve. Dependence on His own divine power would have been tantamount to declaring His independence from God. Victory over the temptation to independence required complete trust in God, regardless of the cost in terms of hunger or anything else. In Him humanity is sinless. He is represented to us in the wilderness as being assailed by the three great typical temptations before which our race has succumbed. . . . In every form temptation was rejected, not because He had not real human faculties to feel its force, but because His faculties acted simply under the control of a will, which followed unhesitatingly the movement of the Holy Spirit . . . which existed only to do the Father's will.-GORE, op. cit., pp. 179, 180. The second temptation came when "the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone" (Matt. 4:5, 6). Christ had just defeated the devil by a declaration of absolute trust in His Father. The Word of God is to develop trust in God. "Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Satan used it to do the opposite. He took the same sword of the Word with which Christ had defeated him: "Since You trust God so completely, why not demonstrate it by a spectacular leap from the pinnacle of the Temple before the gazing crowds below? Prove Your Messianic claim to be the Son of God." Again Christ was tempted to take things into His own hands and test God. But God is not so to be tested. To do so is to change faith to presumption, which is not trust, but insubordination.
- 300. A life of trust waits upon God in grateful reliance. We do not need to resort to contrived situations to prove Him. He [Satan] still appears as an angel of light, and he makes it evident that he is acquainted with the Scriptures, and understands the import of what is written. As Jesus before used the Word of God to sustain His faith,-the tempter now uses it to countenance his deception. He claims that he has been only testing the fidelity of Jesus, and he now commends His steadfastness. As the Saviour has manifested trust in God, Satan urges Him to give still another evidence of His faith. . . . The tempter thought to take advantage of Christ's humanity, and urge Him to presumption.-The Desire of Ages, pp... 124, 125. Christ rejected the temptation. He would not cast Himself down and expect His Father to protect Him. His Father had given Him ample evidence that He could be trusted. Nothing further was necessary. Israel, in the wilderness, was tempted in the same way. When there was no water to drink they complained against God: And all the congregation of the children of Israel journeyed from the wilderness of Sin, . . . and there was no water for the people to drink. Wherefore the people did chide with Moses' and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people . . . said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? (Ex. 17:1-3). God was testing their faith in Him. Yet they failed even after the most remarkable deliverance from the Egyptian army by the power of God. They should have trusted God and said, "He who brought us out of slavery by a mighty hand will provide us with water. We can wait." When Satan quoted the promise, "He shall give his angels charge over thee," he omitted the words, "to keep thee in all thy ways; " that is, in all the ways of God's choosing. Jesus refused to go outside the path of obedience. While manifesting perfect trust in His Father, He would not place Himself, unbidden, in a position that would necessitate the interposition of His Father to save Him from death. He would not force Providence to come to His rescue, and thus fail of giving man an example of trust and submission.-Ibid., p. 125. Replying to Satan, Jesus again declared His perfect trust in His Father. He did not need to put His Father to the test. There was no occasion for distrust. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust (Ps. 91:1, 2). For he shall give his angels charge over thee, to keep thee in all thy ways (verse 11). In the third temptation Satan offered Christ the whole world if He would grant him a place in His life. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me (Matt. 4:8, 9). Satan made one last move to destroy Christ's faith in His Father. He asked Christ for what appears to be a slight concession in order for Him to gain the world, to seek world good by a small compromise to himself. Satan wanted to be included with God as the basis of trust. "Just include me in. Acknowledge me also as worthy of Your loyalty." The aorist tense in this verse refers to one single action-just one act of worship, that is all. But the worship of anyone or anything other than God means not to worship God at all. For Jesus to follow Satan's request would have meant a shift in His allegiance from God to Satan. The result would actually have meant submission to the rule of Satan. Again Christ repulsed His tempter with a quotation from Scripture: "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him" (verses 10, 11). Satan
- 301. left Christ, but Luke emphasizes that he came back throughout Christ's life and ministry and continued to tempt Him with temptations of the same type (Luke 22:28). After Jesus fed the 5,000 the people pressed Him to accept a worldly kingship (John 6:1-15). At the cross He was challenged to come down and save Himself (Luke 23:35-37). Both tests required Him to perform a miracle on His own behalf rather than trust His Father. In all that He did, Christ was cooperating with His Father. Ever He had been careful to make it evident that He did not work independently; it was by faith and prayer that He wrought His miracles. . . . Here the disciples and the people were to be given the most convincing evidence in regard to the relationship existing between Christ and God.-Ibid., p. 536. The power Christ exercised to cast out demons was not derived from His own divinity, but from His Father and the Holy Spirit. "But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you" (chap. 11:20). Christ lived His entire earthly life by faith. Satan tried always to bring such pressure to bear that He would take Himself out of His Father's hands. When Christ was the most fiercely beset by temptation, he ate nothing. He committed Himself to God and, through earnest prayer and perfect submission to the will of His Father, came off conqueror.-Testimonies, vol. 2, p. 202. Christ gained the victory over temptations because no combination of circumstances, no trials, tribulations, sufferings, evil men, or Satan could persuade Him to lose faith in His Father and depend on Himself. In this He is our perfect pattern. Our union with God is by faith, and not by our own efforts. Christ had chosen to live as a human being in total dependence upon God. Nothing could change that. He walked with God by faith as we are to do. Never for a moment did Christ's faith fail. The three temptations we have been considering cover every possible point. When the Christian's faith and dependence on God have been tested in every point what else is there remaining? To trust and walk with God by faith in every circumstance and every trial, to refuse to bow the knee to Satan's principles and methods, to stand resolute against every effort of Satan to pry us loose from God-what else is there? In a way Christ's temptations were unique; they were addressed to Him as one possessing both a human and divine nature. He was assailed as one having access to powers beyond those of ordinary men. Because of this, His wilderness temptations were greater than anything we can ever know. Satan tried to get Christ to exercise His divine prerogatives, to depend on Himself by the use of His divine power. We are never tempted like this. It would be quite futile for Satan to tempt us to turn stones into bread, were we to spend forty days in the wilderness without anything to eat. We could not do it. We do not have that power within ourselves. Christ did have the power. It would be equally futile to call us to come down from a cross and destroy our enemies. Christ could. When all the power of His own divinity was available to Him, the temptation to live by that power was quite beyond anything we can ever experience. Satan can only tempt us at the point of our human nature. Christ could not depend on Himself in either of His natures. He had to live by faith alone as Son of man and Son of God. On this point Ellen White has made some significant observations: To keep His glory veiled as the child of a fallen race, this was the most severe discipline to which the Prince of life could subject Himself.-The SDA Bible Commentary, Ellen G. White Comments, on Matt. 4: 1 -11, p. 1081. It was as difficult for Him to keep the level of humanity as it is for men to rise above the low level of their depraved natures, and be partakers of the divine nature.-ELLEN G. WHITE, in Review and Herald, April 1, 1875. The Jews were continually seeking for and expecting a Divinity among them that would be revealed in outward show, and by one flash of overmastering will would change
- 302. the current of all minds, force from them an acknowledgement of His superiority, elevate Himself, and gratify the ambition of His people. This being the case, when Christ was treated with contempt, there was a powerful temptation before Him to reveal His heavenly character, and to compel His persecutors to admit that He was Lord above kings and potentates, priests and temple. But it was His difficult task to maintain the level of humanity.-The Spirit of Prophecy, vol. 3, p. 260. The point of all the temptations the devil brought to Christ was to destroy His trust in His Father, leading Him to depend on Himself. This self-dependence was Satan's basic sin in heaven. This was the temptation and the sin into which he led Adam and Eve. He sought to bring about the downfall of the Son of God in the same area. Self-dependence is the deep, hidden root from which all sin and unrighteousness springs. By trust alone we hold communion with God. Victory for Christ came in this area as it must come to us, by faith in and commitment to God. The reason for obedience, and the right of the Creator to command, are founded on the dependence of the created being upon the Creator. The greater the dependence, the greater the right of command and authority God has over His subjects. Entire dependence implies entire right of authority. This divine authority that is God's by virtue of our full dependence on Him, as well as the entire obedience required, excludes all other authorities because accepting them would be opposed to, and inconsistent with, the duty and responsibility we owe to our Creator. God is our supreme and rightful Lord. We owe Him allegiance through a life of faith and loving obedience. To Live by Faith "Whatsoever is not of faith is sin" (Rom. 14:2 3). And when he is come, he will reprove the world of sin . . . because they believe not on me" (John 16:8, 9). Lack of faith in God is the master sin of mankind. However, few think of it this way. Conscience does not usually convict us that unbelief is sin. It convicts us of willful transgressions of the law of God. According to Christ's words, in our text, the Holy Spirit has a higher mission than to enumerate our obvious transgressions. He comes to convict us of the deep, hidden root from which all sin and spiritual independence from God spring. We may go on from year to year living in unbelief with no particular qualms of conscience. So Christ sent the Holy Spirit to convict men of the great sin of living without real faith in Him. The seriousness of this sin is seen when we realize that true obedience follows faith in God . We begin with faith, and obedience follows. The devil tempted Eve first to disbelieve God. Disobedience followed. The consequence was alienation from God, not only for our first parents but for the whole human race. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God (John 3:17, 18). He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (verse 36). Lack of love and faith are the great sins of which God's people are now guilty.-Testimonies, vol. 3, p. 475. One of the reasons for the coming of the Holy Spirit at Pentecost was to convict men of the great sin of unbelief. Lack of faith is serious because it cuts us off from God. There is no true godliness where there is no faith. To reject Jesus Christ, to move away from oneness with Him, is to move away from the only Power that can save men. And this is his commandment, That we should believe on the name of his Son Jesus Christ. (I John. 3:23). He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life (chap.
- 303. 5:10-12). "Without faith it is impossible to please him" (Heb. 11:6). Yet Christ indicated that real faith would be hard to find at the time of His return: "Nevertheless when the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). The great sin of the Jews was their failure of faith more than their willful transgression of the law. Of all the sins that they committed, the book of Hebrews focuses attention on their failure of faith. And with whom was God indignant for forty years? With those, surely, who had sinned. . . . And to whom did he vow that they should not enter his rest, if not to those who had refused to believe? We perceive that it was unbelief which prevented their entering. . . . For indeed we have heard the good news, as they did. But in them the message they heard did no good, because it met with no faith in those who heard it (Heb. 3:17-4:2, N.E.B.). A living faith in God means that Christ's life and Spirit will Christianize everything about us. The Scripture does not say that Christ sent the Holy Spirit to convict men of the sinfulness of the transgression of the law, although He no doubt does that. But for the most part this hardly seems necessary. Most people feel guilty when they commit the more flagrant sins, such as stealing, killing, lying, committing adultery. The message to the Laodiceans is significant at this point. No positive transgression of any of the commandments is named. The emphasis is on the peril of independence from God because of self-sufficiency. We may claim to believe the doctrines of the Bible but not have a living faith in God. A vital faith does not necessarily follow because one is an accurate expositor of divine truth. One may be a teacher of truth, or a seller of Bibles, and not be a Christian of great faith. An English teacher may be a good teacher of grammar and rhetoric and at the same time be a poor speaker. A man may be an expert in music theory without being able to sing a note. Sound theoretical instruction on the Word of God may come from a man of little faith. But the work of the Holy Spirit is to make faith vital and real so that the truth does not merely fall from our lips, but emanates from our lives. Men will be little disposed to listen to brilliant arguments about God that have not been powerful enough to change our lives and make us like Christ. Faith means victory through, and life by, Another, Jesus Christ. He lives in us. So long as the trolley is on the electric wire the streetcar keeps going. But when there is a disconnection, the car stops. Faith links us up with God. We "are kept by the power of God through faith" (I Peter 1:5). Apart from Christ we can do nothing. We contemplate Jesus Christ, the Son of man, in the sinlessness, the perfection, the breadth of His manhood, and in Him we find the justification of our highest hopes for man. . . . In Him we find what is both the condemnation of what we are, and the assurance of what we may be. . . . As Son of man He shows us what human nature is to be. . . . It is enough for us to recognize at this point in how large and full a sense Jesus Christ is really man, made in all points like His brethren, sin apart.-GORE, op. cit., pp. 185, 186. True Christianity is thus a personal relationship-the conscious deliberate adhesion of men who know their weakness, their sin, their fallibility, to a Redeemer whom they know to be supreme, sinless, infallible.-Ibid., pp- 1, 2. "In All Points Tempted Like as We Are" " For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin" (Heb. 4:15). This cannot mean that Christ was tempted with every variety of temptation that comes to man. All men are different. They live in different places at different times and face different circumstances and conditions. Jesus was only one individual, who lived in a very small area of the world and never went beyond its borders. He lived a very simple life as contrasted with the sophisticated civilization of our times. Satan did not tempt Christ with all the innumerable occasions and ways in which sin
- 304. manifests itself. Christ was tempted to do what was contrary to God's will. But He willed to have no self-will; He made the will of God His own. He lived by faith in God alone. He ordered His life in accordance with the revelation given to Him. Though He knew Himself to be the Son of God, with equality with the Father, He never insisted on having His own way, independent of His Father. The ground of His Messianic authority was the Word of God. When He purged the Temple of its ungodly traffic He did not drive out the traffickers by claiming to be God, but by reference to God's Word: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves" (Matt. 21:13). When His disciples were charged with breaking the Sabbath law Jesus defended them on scriptural grounds: "Have ye not read what David did?" (chap. 12:3). Whenever a question of moral conduct arose He directed the minds of men to the Word: "What is written in the law? how readest thou?" (Luke 10:26). In the Scriptures He found the mind and will of God, as we may. Jesus never exercised His authority as God to demonstrate His own importance. In every temptation He refused to have the question referred to Himself. In no case did He place Himself above the authority of His Father or the Scriptures. He invariably yielded to them. Christ denied Himself the use of His own divine power in fulfilling His mission; rather He surrendered Himself to be led by the Spirit. Daily communion with God in prayer was the key to His power. His access to God was marked by an attitude of total dependence. The power to perform the greatest miracle, the raising of Lazarus, was given in answer to prayer. Christ was the Son of God, the second member of the Godhead. Yet He lived His life on earth as a man, ruled from heaven by the Father. Here at last was the Son of man, living in His human nature with total trust in the Father. For the first time here was a Man who uninterruptedly refused to center life in Himself. He faced every temptation and every situation by faith alone. The enemy was overcome by Christ in His human nature. The power of the Saviour's Godhead was hidden. He overcame in human nature, relying upon God for power. This is the privilege of all.-ELLEN G. WHITE, in The Youth's Instructor, April 25, 1901. Thus Christ was tempted "in all points ... like as we are." The meaning is not, that our Lord was tempted in every respect as fallen man is ... but that he was tempted in every way that man is.-SHEDD, op. cit., Vol. II, p. 153. The call to live by faith alone is what we are to proclaim to the world. This is how the kingdom of God will come to the world. Nothing is attained in the Christian life until God works in and through us in response to our faith. The making available of a divine power greater than man's effort and righteousness is God's way of salvation and victory. The highest type of spiritual life is daily to walk with God by faith. Only then is our Father's purpose and will fulfilled in us as it was in Christ. When we are confronted with the temptations of the world, the flesh, and the devil the Christlike way is to live in total dependence on God, to look to Jesus, the Author and Finisher of our faith. The more we walk and live by faith, the more God is able to live His life in us. The question How is one to live by faith in our materialistic and competitive society? is a pertinent one. A life so lived is the most complete commitment man can make toward God. Faith is personal. It is the entire reliance of one upon another. True faith toward God is the crowning act of man. To try to go it alone is unnatural. It is as if a steam engine tried to run without steam, or the chisel tried to carve without the sculptor. We are to rest satisfied with nothing less than God Himself in our lives. This was how God intended Adam and Eve to live. The coming of Jesus Christ into our world means that God Himself has come into the midst of our humanity, of our alienation from Him. In Christ God has reconciled the world unto Himself. On the cross He
- 305. has put away our sins. Therefore God calls man to respond in faith and return to oneness with Him. Faith surrenders ourselves to the control and guidance of God. It comes to this: our personal relationship to the living God. We are continually being tempted in many ways to abandon trust in God. All the difficulties within us and in our relation to life have their cause in this one thing: a defective knowledge of, and a lack of faith in and dependence upon, our Lord Jesus Christ. Available to us by faith is the only power and Presence that can make us victorious Christians. Every day we must partake of life from Christ. We hinder God every time we seek life apart from Him. Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and tomorrow is cast into the oven, shall he not much more clothe you, 0 ye of little faith? (Matt. 6:27-30). The spirit of independence from God is the spirit of Satan, who sought to exalt himself above the stars and throne of God. As God's children we must learn to say in every hour of need, in the face of every temptation, "My soul, wait thou only upon God." Christ must be our life. Let no day be lived apart from Him. Through our faith in Him He can make Himself known to us. He communicates His spiritual life to His children in no other way. Self is the center with Satan, and when we retain self as our center we are open to him and his temptations. All our efforts are of no avail if we depend on ourselves. All our study of the Word, all our religious exercises, provide us with no power if done apart from surrender to Jesus, for we get no farther than ourselves. We cannot build character without Him in our lives. Failure is inevitable where we simply try harder in our own strength. Trust in Christ means we have put ourselves in His hands. I waited patiently for the Lord; and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord. Blessed is that man that maketh the Lord his trust (Ps. 40:1-4). 26. A Preliminary Exegesis of Hebrews 4:15 With a View Toward Solving the Peccability/Impeccability Issue by Daniel B. Wallace, Ph.D. Associate Professor of New Testament Studies Dallas Theological Seminary In Hebrews 4:15, we are told that “we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin” (NET). Does the author mean that the result of Jesus’ temptation was his sinlessness or that the distinction between Jesus’ temptation and our temptation is that ours arises internally, from our own sin nature, while Jesus’ temptation was only external (cf. Jas 1:14)? Or, is there some other argument the author of Hebrews has in mind that eludes us?
- 306. This is the text that is most often used by peccabilitists to argue that Jesus could havc sinned, but did not do so. The position of peccability is seen in the Latin phrase, posit non peccare (“able not to sin”). The position of impeccability is seen in the Latin phrase, non posit peccare (“not able to sin”). It is my conviction, based on several strands of evidence seen throughout the New Testament, that Jesus Christ was incapable of sinning (thus, he was impeccable). But Heb 4:15 must be dealt with if this view is to be maintained. There are several items that are crucial in the exegesis of the text: (1) the flow of argument; (2) the force of “sympathizing with our weaknesses”; (3) the force of “in every way” (kataV pavnta); (4) the force of “just as we are” (kaq j oJmoiovthta)—though this is a minor consideration; (5) the force of “without sin” (cwriV" aJmartiva")—both lexically and syntactically; and (6) the overall syntax of the sentence. (1) The immediate flow of argument seems to argue that Christ is a good representative of us as our high priest in that he can sympathize with our human frailties. The stress, then, does not seem to be on his sinlessness—though this is still explicitly stated; rather, it seems to be on his true identification with humanity. The overall context suggests that since Jesus Christ has faced temptation—and that of the strongest sort—and has succeeded, then we too ought to hold fast to our confession. He can sympathize with our desire to defect (cf. especially the Satanic temptation for him to do so)—yet, at the same time, he provides both a model and a means for us to maintain. (2) The force of “sympathizing with our weaknesses” again stresses the fact that Jesus understands experientially human frailty. Sun-compound verbs (such as sumpaqh'sai here) often suggest an identification—cf. especially Rom 8:17 (the whole point of Rom 8, in one respect, is our identification with Christ [in saying this, I am not arguing for any kind of etymologically-based lexicography; rather, the common use in the NT of sun- verbs retains the classic idiom]). Admittedly, in order to give the argument of identification with our weaknesses the strongest force, one would have to affirm the full humanity of Christ (as any orthodox person would do). Further, it would seem that the force of the argument at this point would lose its punch if our high priest did not suffer when he faced temptation. This would normally present a greater problem for impeccabilitists than it would for peccabilitists, though there are analogies/arguments which ‘soft’ impeccabilitists can employ to render their view of this text a plausible one. (3) The force of “in every way”: it is significant that the same phrase (kataV pavnta) is used in 2:17 where we read “he had to be made like his brothers and sisters in every respect” (NET). This is no accident: the author is using an idiom to stress the identity of Christ with his people. The force of the phrase in 2:17, however, is on the fact of his humanity as a necessary prerequisite to his representative role as high priest; thus, he was truly human. (I like what Millard Erickson says: we must not say that Christ was not fully human because he did not sin; rather, we must say that our humanity is questionable because it is impure—if anything, we are not fully human, though he is [a slight paraphrase])! Now, in point of fact, Jesus was not made like his brothers in all things—that is, all-inclusive—because he was without sin. (Paul seems to indicate this exception in the kenosis text: he argues that Jesus was ‘like men’ (oJmoiwvmati), but ‘he was found to be in form as a man.’ That is, Paul seems to use oJmoiwvmati to indicate similarity (notice the plural, men),
- 307. but schvmati to indicate identity (again, notice the singular). Thus, Jesus appeared to be just like other men, but was not (in that he was God in the flesh), yet he was still true man. Getting back to 4:15: if kataV pavnta in 2:17 does not mean all-inclusive, can we argue that it does in 4:15? I’ll leave this question open for now. (4) “Just as we are”—a minor consideration, which simply stresses the point of identification with us. However, one side note: if the author of Hebrews uses the oJmoivo" word-group in the same way that Paul does (and provided that my exegesis of Phil 2:6-7 above is correct), should we not say that he is here arguing that there is a distinction in Jesus’ suffering of temptation and ours? That it is likely in Phil 2:7 that Paul meant similarity rather than identity in his use of oJmoiwvmati is strengthened by virtually the same expression in Rom 8:3 in reference to Christ— “in the likeness [oJmoiwvmati] of sinful flesh”—obviously indicating that there is not identity. (5 & 6—treated together) The force of “without sin”: This is the major consideration in the exegesis of the text. Did Jesus Christ face his temptations without having a sin nature/propensity to sin/possibility of sinning(?), or did his temptations simply result in his not sinning? To put it syntactically, what does cwriV" aJmartiva" modify? Is it subordinate to pepeirasmevnon, kataV pavnta, or kaq j oJmoiovthta? Ifpepeirasmevnon, then all three prepositional phrases are most likely equally subordinate; that is, Jesus’ temptations are qualified in three ways: he was tempted (1) in every area, (2) like we are tempted, (3) apart from sin. But still the problem remains: Does this mean ‘apart from sinning’? (result) or does it mean that his temptations were apart from the kind which arise out of sin (or one’s sin nature)? If cwriV" aJmartiva" is subordinate to kataV pavnta, then the meaning is most likely this: although he was tempted in every way, he did not sin (result). But the principle of nearest antecedent (which, however, is broken often enough) suggests rather that kaq j oJmoiovthta controls cwriV" aJmartiva". If this is so, then the most natural way to take the whole text is to see the prepositional phrases as successively subordinate. That is, kataV pavnta controls kaq j oJmoiovthta which controls cwriV" aJmartiva". All of this, of course, is subordinate to pepeirasmevnon. So what? If we take this third view, then cwriV" aJmartiva" qualifies oJmoiovthta —that is, Jesus was tempted just as we are apart from sin. The one way in which his temptations were different was the sin factor. This certainly seems to speak of distinction in the process rather than result. It seems, on the surface at least, a bit unnatural to translate the text, as so many do, ‘yet without sin.’ One would expect devor ajllav or perhaps even movno". There is no disjunctive force here (though there certainly may be on the larger contextual level, requiring the use of a disjunctive in English). And the author of Hebrews writes Greek extremely well: that is, he does not normally employ asyndeton (lack of conjunction) except for solemnity (as in classical usage—see Blass-Debrunner-Funk). In sum, at the present time I do not see cwriV" aJmartiva" as referring to result—instead, this is the one way in which Jesus’ temptations were different from our own. The two preceding prepositional phrases also hint at this: kataV pavnta does not mean all-inclusive in 2:17 (a parallel passage, and designedly so, I think), and kaq j oJmoiovthta indicates similarity though not absolute identity (cf. its cognate in Rom 8:3; Phil 2:7).
- 308. My preliminary exegesis of this verse, therefore, suggests that the author is using guarded language: although he is stressing Jesus’ identification with his people, the author is still attempting to show that there is some difference in the way in which he faced temptations and in the fact that we are born in sin, though he was not. For the sake of fairness, the following is something of an exegetical rebuttal to this tentative conclusion: (1) such a view seems to fly in the face of the obvious flow of argument—namely, since Jesus is fully human, and since he has undergone the same kind of trials that we face, he understands from experience what we are going through; (2) the focus on his high priesthood suggests a strong identification with his people and their suffering—a point hard impeccabilitists probably have a difficulty with; (3) the syntax of the verse is not cut-and-dried: until the style of Hebrews is exhaustively investigated (a relatively easy task, since it comprises such a small corpus), one cannot dictate how the author normally subordinates prepositional phrases; (4) the lexical nuance of the oJmoivo" word-group as suggesting similarity rather than identity is questionable in all places; (5) the kataV pavnta parallel in 2:17 does not indicate that in either place an all-inclusive idea is not meant: the point in 2:17 is not Jesus’ identification with the sinfulness of his brothers and sisters, but his identification with their suffering (hence, in this qualified sense, the force of this word-group may, indeed, be identification); (5) finally, there is a lexical difficulty with assigning the meaning of ‘sin nature’ or something similar to aJmartiva" here: though in Paul aJmartiva sometimes has that force, it might be difficult to prove that it does so in Hebrews. In the least, we must say that this text is hardly proof of either impeccability or peccability. There are too many difficulties with either view to put forth this text as a trump card for either conviction about the nature of the temptation that our Lord endured. Other passages need to be brought to bear on the topic. 16 Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need. 1. BARNES, "Let us therefore come boldly unto the throne of grace - “The throne of grace!” What a beautiful expression. A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy seat. The high priest approaches that seat or throne of the divine majesty with the blood of the atonement to make intercession for the people, and to plead for pardon; see the notes on Heb_9:7-8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest of the Christian calling,
- 309. having shed his own blood to make expiation, is represented as approaching, God and pleading for the pardon of people. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt; and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need. That we may obtain mercy - This is what we want first. We need pardon - as the first thing when we come to God. We are guilty and self-condemned - and our first cry should be for “mercy” - “mercy.” A man who comes to God not feeling his need of mercy must fail of obtaining the divine favor; and he will be best prepared to obtain that favor who has the deepest sense of his need of forgiveness. And find grace - Favor - strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need - we all need - we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God “all” that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us, (1) Rejoice that there “is” a throne of grace. What a world would this be if God sat on a throne of “justice” only, and if no mercy were ever to be shown to people! Who is there who would not be overwhelmed with despair? But it is not so. He is on a throne of grace. By day and by night; from year to year; from generation to generation; he is on such a throne. In every land he may be approached, and in as many different languages as people speak, may they plead for mercy. In all times of our trial and temptation we may be assured that he is seated on that throne, and wherever we are, we may approach him with acceptance. (2) We “need” the privilege of coming before such a throne. We are sinful - and need mercy; we are feeble, and need grace to help us. There is not a day of our lives in which we do not need pardon; not an hour in which we do not need grace. (3) How obvious are the propriety and necessity of prayer! Every man is a sinner - and should pray for pardon; every man is weak, feeble, dependent, and should pray for grace. Not until a man can prove that he has never done any sin, should he maintain that he has no need of pardon; not until he can show that he is able alone to meet the storms and temptations of life, should he feel that he has no need to ask for grace. Yet who can feel this? And how strange it is that all people do not pray! (4) It is easy to be forgiven. All that needs to be done is to plead the merits of our Great High Priest, and God is ready to pardon. Who would not be glad to be able to pay a debt in a manner so easy? Yet how few there are who are willing to pay the debt to justice thus! (5) It is easy to obtain all the grace that we need. We have only to “ask for it” - and it is done. How easy then to meet temptation if we would! How strange that any should rely on their own strength, when they may lean on the arm of God! (6) If people are not pardoned, and if they fall into sin and ruin, they alone are to blame. There is a throne of grace. It is always accessible. There is A God. He is always ready to pardon. There is A Redeemer. He is the Great High Priest of people. He is always interceding. His merits may always be pleaded as the ground of our salvation. Why then, O why, should any remain unforgiven and perish? On them alone the blame must lie. In their own bosoms is the reason why they are not saved. 2. CLARKE, "Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach
- 310. mentioned here is to the כפרת kapporeth, ᅷλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach µετα παρምησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood. That we may obtain mercy - ᅿνα λαβωµεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt. And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death. To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βον θεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need. That this exhortation of the apostle may not be lost on us, let us consider: - 1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet. 2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world. 3. That we must come up, προσερχωµεθα, to this throne; and this implies faith in the efficacy of the sacrifice. 4. That we must call aloud on God for his mercy, if we expect him to run to our assistance. 5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness. 6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made.
- 311. 7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth. 8. All these are reasons why we should persevere. 3. GILL, "Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the mercy seat, to which there seems to be an allusion; and coming to him as a priest upon his throne is very proper: to him saints come for pardon and cleansing, and for a justifying righteousness, for the acceptance of their persons, and the presentation of their services, and for every supply of grace; and to him they may come "boldly", since he stands in the relations of a Father, husband, and brother, and from him they may expect receive mercy, since it is kept for him, and with him, and is only dispensed through him; and in him they may hope to find grace, since all fulness of it dwells in him; and help in every time of need, since their help is laid on him. Or else to God the Father, since Christ, the high priest, is the way of access to God, and it is by him the saints come unto the Father; who is represented as on a "throne", to show his majesty, and to command reverence; and as on a "throne of grace", to encourage distressed souls to come unto him; and to express his sovereignty in the distribution of his grace: and this coming to him is a sacerdotal act, for every believer is a priest; and is not local, but spiritual, and with the heart, and by faith; and chiefly regards the duty of prayer, and a drawing nigh to God in that ordinance with spiritual sacrifices to offer unto him: and this may be done "boldly"; or "with freedom of speech"; speaking out plainly all that is in the heart, using an holy courage and intrepidity of mind, free from servile fear, and a bashful spirit; all which requires an heart sprinkled from an evil conscience, faith, in the person, blood, and righteousness of Christ, a view of God, as a God of peace, grace, and mercy, and a holy confidence of being heard by him; and such a spirit and behaviour at the throne of grace are very consistent with reverence of the divine Majesty, with submission to his will, and with that humility which becomes saints. The Jews often speak of כסאהדין , "a throne of judgment", and כסארחמים , "a throne of mercy" (u); and represent God as sitting upon one or other of these, when he is dispensing justice or mercy (w); and the latter they sometimes call, as here, כסאחסדורחמים , "a throne of grace and mercy" (x): and so they make the first man Adam to pray to God after this manner (y); "let my prayer come before the throne of thy glory, and let my cry come before כסארחמיך , "the throne of thy mercy".'' The end of coming hither is, that we may obtain mercy; the sure mercies of David, the blessings of the everlasting covenant; particularly pardoning mercy, and the fresh application of it, and every other blessing of grace that is needful: and there is reason to expect it, since there is mercy with God; and it is with Christ, as the head of the covenant; and it is ready for those that ask it; and it has been obtained by many, and is everlasting. And find grace to help in time of need; the Syriac version renders it, "in time of affliction"; which is a time of need, as every time of distress is, whether from the immediate hand of God, or through the persecutions of men, or the temptations of Satan: and help at such times may be
- 312. expected; since not only God is able to help, but he has promised it; and he has laid help on Christ; and gives it seasonably, and at the best time; and it springs from grace, yea, it is grace that does help; by which may be meant, the discoveries of God's love, and the supplies of grace from Christ: which may be hoped for, seeing God is the God of all grace; and he is seated on a throne of grace; and all fulness of grace dwells in Christ: to find grace often, signifies to find favour with God, to be accepted by him, as well as to receive grace from him. 4. HENRY, "Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb_4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons - times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2Ti_1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire. 5. JAMISON, "come — rather as Greek, “approach,” “draw near.” boldly — Greek, “with confidence,” or “freedom of speech” (Eph_6:19). the throne of grace — God’s throne is become to us a throne of grace through the mediation of our High Priest at God’s right hand (Heb_8:1; Heb_12:2). Pleading our High Priest Jesus’ meritorious death, we shall always find God on a throne of grace. Contrast Job’s complaint (Job_23:3-8) and Elihu’s “IF,” etc. (Job_33:23-28). obtain — rather, “receive.” mercy — “Compassion,” by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest “touched with the feeling of our infirmities” (Heb_4:15).
- 313. find grace — corresponding to “throne of grace.” Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [Estius]. Compare “Come unto Me ... and I will give you rest (the rest received on first believing). Take My yoke on you ... and ye shall find rest (the continuing rest and peace found in daily submitting to Christ’s easy yoke; the former answers to “receive mercy” here; the latter, to “find grace,” Mat_11:28, Mat_11:29). in time of need — Greek, “seasonably.” Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Psa_104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare “in due time,” Rom_5:6. Not, as Alford explains, “help in time,” that is, to-day, while it is yet open to us; the accepted time (2Co_6:2). help — Compare Heb_2:18, “He is able to succor them that are tempted.” 6. CALVIN, "Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, -- that an access to God is open to all who come to him relying on Christ the Mediator; nay, he exhorts the faithful to venture without any hesitation to present themselves before God. And the chief benefit of divine teaching is a sure confidence in calling on God, as, on the other hand, the whole of religion falls to the ground, and is lost when this certainty is taken away from consciences. It is hence obvious to conclude, that under the Papacy the light of the Gospel is extinct, for miserable men are bidden to doubt whether God is propitious to them or is angry with them. They indeed say that God is to be sought; but the way by which it is possible to come to him is not pointed out, and the gate is barred by which alone men can enter. They confess in words that Christ is a Mediator, but in reality they make the power of his priesthood of none effect, and deprive him of his honor. For we must hold this principle, -- that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, "We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace." And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence? [81] It is then true what I said, that its power is taken away from Christ's priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard. The ground of this assurance is, that the throne of God is not arrayed in naked majesty to confound us, but is adorned with a new name, even
- 314. that of grace, which ought ever to be remembered whenever we shun the presence of God. For the glory of God, when we contemplate it alone, can produce no other effect than to fill us with despair; so awful is his throne. The Apostle, then, that he might remedy our diffidence, and free our minds from all fear and trembling, adorns it with "grace," and gives it a name which can allure us by its sweetness, as though he had said, "Since God has affirmed to his throne as it were the banner of grace' and of his paternal love towards us, there are no reasons why his majesty should drive us away." [82] The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Ephesians 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor. That we may obtain mercy, etc. This is not added without great reason; it is for the purpose of encouraging as it were by name those who feel the need of mercy, lest any one should be cast down by the sense of his misery, and close up his way by his own diffidence. This expression, "that we may obtain mercy", contains especially this most delightful truth, that all who, relying on the advocacy