THE REST WE MUST NOT MISS
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. Hebrews 4:1
The wilderness people were so very close to their goal. At Kadesh they were just a few hilltops from entering fully into the blessed Promised Land. In later Bible descriptions (Num. 34:4; Josh. 15:3, 23) we see that Kadesh was actually the southern boundary for the future tribal lands of Judah and Simeon. The wilderness wanderers were just a mere fifty miles (80 km.) from the great Israelite heritage center of Beersheba where their father Abraham had spent so much time, and yet they turned back and failed to enter in.
I once heard a story (it’s probably not true) of a man who tried to swim across the English Channel. But just before he got to the other shore he exclaimed “I can’t make it!” So he turned around and swam back. The Israelites could not make the short hike that would have taken them fully into the Promised Land so they wandered hundreds of miles through the barren wilderness for the next forty years.
In 1845, Captain John Franklin of the English Royal Navy led an expedition with two ships and a combined crew of 134 men in search of the elusive Northwest Passage. The captain was an experienced arctic explorer but nevertheless his ships eventually became icebound in the Canadian Arctic near King William Island. The captain and his crew were never heard from again.
Beginning in 1848, several expeditions were sent out in search of the vanished explorers. At last, through conversations with the native Inuit Indians; by finding some notes, relics, graves, and so forth, their story was gradually pieced together. Many of the crewmembers apparently survived at least until the spring of 1848. At that time they began a desperate march for hundreds of miles across the frozen arctic toward the nearest outposts of civilization. To this point the crewmembers had survived by eating the ship’s provisions, although the men were weakened through hypothermia, starvation, scurvy and lead poisoning (perhaps due to improperly sealed cans). Unfortunately, the crewmembers never reached their final destination.1
It is tragic when we miss goals, and especially disastrous when we miss our spiritual goals. It is an additional misfortune when we end up wandering away from these goals. The land of Canaan was, of course, a natural land and it was to be entered by a natural people. The physical land of Canaan or Israel has a deep spiritual significance and that is still true up to our present age. We will speak a little more about this as our chapter progresses.
We see in this passage that an ancient promise of entering the land still continues and even stands today. After forty years of wandering in the wilderness the great leader Joshua finally brought the younger generations of Israelites into the land. Yet, in Psalm 95:6-11, which was written some five-hundred years later by David, God assures us that the promise of entering the land is still unfulfilled and available.
The Greek words, “phobethomen oun” (“let us be careful” or “let us therefore fear”), are placed in unusual order so that they may have special emphasis.2 This is no doubt speaking of the godly fear we see in passages like Philippians 2:12. The expression “that none of you be found to have fallen short of it,” may very well have the meaning that none come too late to receive the promise.3 This is a warning that we must take very seriously.
“For we also have had the good news proclaimed to us, just as they did; but the message they heard was of no value to them, because they did not share the faith of those who obeyed” (4:2). Obviously, the “gospel” that the wilderness generation heard was not the glorious gospel of the death, burial and resurrection of Jesus that we now have. However, we do know from many Old Testament and New Testament passages that the ancient Hebrews were looking toward a Messiah whom the Bible proclaims would cleanse them of their sins. We remember that Father Abraham rejoiced to see the Messiah’s Day and he saw it (Jn. 8:56). Isaiah spoke of the coming one who would bear the sins of Israel (Isa. 53:4, 8). Every sacrifice made by the Israelites was a picture of the one who was to come, so every sacrifice was a type of the gospel. However, we know that the blood of these bulls and goats could not take away sin (10:4). Only Jesus, who came centuries later, could do that for those of Israel who had waited faithfully for him.
However, those Israelites who were unfaithful and who did not believe; and those who did not respect the types and patterns, came under God’s judgment. We see here that such was the case with the wilderness generation. They did not believe God’s promise of entering the literal land (Num. 14:2-4). They did not “share the faith” or mix the word of God with faith (NKJ) and thus they were condemned to be wanderers. The verb form here means “to mix together” and some commentators have seen it as a picture of food being improperly digested. Such food would obviously do more harm than good. In like manner the word not mixed with faith can only cause us trouble.4
A REST, FINISHED AND WAITING
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 works have been finished since the creation of the world. Hebrews 4:3
The great church father St. Augustine (354-430) once remarked: “for thou hast made us for thyself and restless is our heart until it comes to rest in thee.” 5 It seems that the soul of man is ever seeking rest. There is only one place where that undisturbed rest may be found. Jesus says: “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). Those of us who have believed in Jesus are indeed making our entry into rest.
In the above passage from Hebrews we see that the rest of God was finished from the foundation of the world. It might be good for us to stop once more and review the different ways the word “rest” (Gk. katapausis) is used here. We dealt with this initially in 3:11. In the creation account it is used of God’s rest on the seventh day (Gen. 2:2). It is used concerning the Promised Land into which Joshua brought the people (Josh. 1:13). In Psalm 95, which we have also mentioned previously, it is used concerning David’s day in which God’s rest was still available and awaited. In this chapter it is used of the heavenly rest that is available now and also in the future.6
This rest is such a vast subject that we cannot possibly wring out all of its meaning. For instance, when God created the world there was evening and morning each day. However, on the seventh day, there is strangely no mention of evening. This seems to speak of an eternal day of rest with God.7
The rest of God is entered into by faith and it is precisely the lack of faith that excluded the wilderness generation from attaining it. Due to their unbelief and failure, God did the rare thing of swearing an oath that they would never enter his land.
Now the writer continues on with the mysterious subject of rest. “For somewhere he has spoken about the seventh day in these words: ‘On the seventh day God rested from all his works’” (4:4). Coffman remarks here: “One of the most significant revelations of this chapter is that the seventh day of creation is still in progress.” 8 God rested; he is still resting, and he invites us to join in the eternal rest with him. Quite literally this is a rest that celebrates his finished work. The Sabbath is merely a type, shadow, and pattern of this eternal rest. It is in a sense “virtual reality.”
Those of us who have lived for some time in Israel have learned to appreciate the spiritual reality of the Sabbath rest. Of course, among the Jewish people most holidays begin on the previous eve as Genesis says—evening and morning make a day (Gen. 1:5). Each Friday is a day filled with almost frantic activity. Fathers are out winding up their week’s business and purchasing groceries along with some flowers for their wives. By early afternoon stores and places of business begin to close. Later the cars thin out on the roads and public transportation comes to a halt. In the evening before the sun sets wives can often be seen in the windows lighting the Sabbath candles. A magnificent stillness begins to settle over the land. The Jewish people greet the Sabbath (Shabbat) as they would greet a bride or a queen. There is a saying that what the Holy Temple was in space the Sabbath is in time—that it is a sanctification of time.
The Sabbath eve is spent as families and often extended families get together. It is customary for guests to be invited as well. There is much relaxation, trips to the synagogue, feasting, singing, reading the Bible, playing with children and even blessing the children as well as blessing the wife. In our western world children and wives often get cursed but in Israel they get blessed each week.
It is almost incumbent upon Christians in the land to join in this wonderful time of celebration. Christians of course see Jesus as the fulfillment of the Sabbath and as Lord of the Sabbath (Matt. 12:8). Since the Sabbath is the only day off from work each week it is often necessary for Christian worship services to be held on the Sabbath day rather than on Sunday. We can probably say that most evangelicals in Israel thoroughly enjoy the day.
The warning of Hebrews progresses: “And again in the passage above he says, ‘They shall never enter my rest’” (4:5). God, who had patiently led the children of Israel all the way from Egypt to the border of Canaan was now turning upon those unbelievers in his wrath. The Princeton professor and eloquent preacher, Joseph Addison Alexander (1809-1860) penned these memorable but haunting words:
There is a line, by us unseen,
Which crosses every path,
Which marks the boundary between
God’s mercy and his wrath.9
The wilderness generation through their unbelief refused to enter God’s rest. Because of their failure, so to speak, the rest still remains today. The intervening centuries have only deepened our understanding of this rest and hopefully they have also deepened our desire to have it more fully. We simply must not miss it.
“Therefore since it still remains for some to enter that rest, and since those who formerly had the good news proclaimed to them did not go in because of their disobedience,” (4:6). The wilderness wanderers had the good news or gospel proclaimed to them in many ways as we have seen. The sacrifices themselves spoke of a coming Messiah. The wilderness Tabernacle spoke of God’s dwelling in the midst of his people. The pillar of cloud and fire spoke of his eternal presence with his people. And of course Canaan’s land spoke of the spiritual rest that was awaiting them.
The word “disobedience” used here is the Greek word apeitheia. It is made up of the word peitho “to persuade” plus the alpha privative. The compound word means “non-persuadable.” 10 Some folks cannot be convinced regardless of God’s great goodness which is showered all around them. Of course, God’s kindness and goodness should lead us to repentance and not to unbelief (Rom. 2:4).
“God again set a certain day, calling it ‘Today.’ This he did when a long time later he spoke through David, as in the passage already quoted: ‘Today, if you hear his voice, do not harden your hearts’” (4:7). The wilderness generation failed to enter God’s rest. And amazingly, even Joshua was not able to bring the succeeding generations into real rest. For this reason David speaks in Psalm 95 that the rest is still available for God’s people. Quite literally, “Any day is a day of salvation in which God’s word comes to man and is received in faith.” 11 The offer of “today” is still open, even for those who have already come to know Jesus. There is a deeper rest through God’s Spirit awaiting the seeking soul. Because of the deep spiritual nature of this rest, Lane exhorts us that the word katapausis (rest) must call for an eschatological understanding.12 It has past, present and future significance for us. We will speak more of this a bit later.
“For if Joshua had given them rest, God would not have spoken later about another day” (4:8). Interestingly, Joshua is the Greek name for Jesus.13 Joshua could not give the people real rest but he was a type of one who could. We see just a few generations later in the Book of Judges how the people fell into awful sin and rebellion. Although they possessed Canaan there was no rest. However, Jesus was and is able to give us eternal rest. That rest is found in the eternal justification and forgiveness of our sins and in the conformity to the will of God that the Holy Spirit brings into our own will and makeup.
HOW THEN CAN WE ENTER GOD’S REST?
There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his. Hebrews 4:9-10
“Up to this point in the discussion the author has used the term katapausis (“rest”) to communicate the concept. In verse 9, however, he strategically introduces the word sabbatismos …which means ‘to celebrate the Sabbath with praise.’” 14 Lane in citing other documents of the period also sees the term sabbatismos as denoting the celebration and festivity of the Sabbath and even the celebration with unceasing praise.15
We might ask, what is Jesus able to do that Joshua was not able to do? Jesus can do something with the inner person that enables that one to live at rest with God for all eternity. Because of that change it becomes possible for humankind to enter into an eternal life of praise and of worship to Jesus. We know from the remainder of the New Testament that this change comes by the new birth (Jn. 3:3) and by the filling of the Holy Spirit (Jn. 3:8).
Here we simply must consider some elements of the finished work of Christ. One of these elements, and perhaps the most important is justification (Rom. 8:30). The moment we come to Christ and are born again we become justified. This is a legal term and it means that our docket is clean. All our sins are forgiven and forgotten as if they were never committed. All this is possible because of Jesus’ shed blood for us. Another element is “sanctification” which we have already dealt with. While sanctification is in a sense the first day of our justification it is also a process of increasing holiness that continues throughout our lives. It is a sovereign work of the Holy Spirit within us. Because of these two things and the many other heavenly gifts and benefits it becomes possible for us to live at peace with God. This is “rest” in its deepest and fullest spiritual sense.
We can understand by all this that once we are justified and sanctified through Christ we can cease the work of natural man. That work through the ages has been to seek God’s forgiveness and fellowship. That frantic work includes sacrifices of all kinds, self-denial, penance, and a host of other religious works that were designed to gain God’s favor. Now in Christ we can cease our work because we are already forgiven, justified and accepted in the Beloved. Workdays are over and the day of rest has come for all who believe (Eph. 2:8-9).
Obviously, it is much more comfortable for us to deal with types, shadows and patterns since we are still flesh and blood. But God is calling us to reality, indeed the “reality show” of all the ages has begun. While we are more comfortable with virtual reality we can never see the true reality in this. For instance, the flame of a candle, which gives us blessed light, if placed in the bright noonday sun will actually cast a shadow. Jesus wants to usher us into true light, into himself, into reality, into the spiritual world. The Bible tells us that God is Spirit (Jn. 4:24). This is his very nature. If we are to fellowship with him forever and really worship him we must get into the spiritual mode and stay there.
We need to understand that many of the things we now possess in our salvation through Jesus are things that really belong to the world to come. Somehow through God’s mercy and grace we are able to possess and enjoy these heavenly benefits now.
Through the ages God’s saints and scholars have struggled with these mysteries. In the mid-twentieth century the scholar C. H. Dodd came up with term “realized eschatology.” Of course, “eschatology” is a fancy theological concept meaning “the study of last things.” In the late 1970s another scholar Anthony Hoekema redefined the concept calling it “inaugurated eschatology.” This seems to be a better term since it does not rule out further development of eschatology in the future.16
What are these scholars trying to convey to us? They are saying that the kingdom of God is present, future and both present and future. In this understanding there is the “already” and the “not yet;” there is the present state of the kingdom and its final establishment at the time of the Lord’s Second Coming.17 Somehow we are living “between the times” and by the Lord’s mercy we are allowed to already experience many eschatological blessings. For instance, Paul tells us in Ephesians 2:6, that we are in a sense already seated with Christ in the heavenly places. This is past tense and has already happened if we can believe it.
The Bible makes plain in 1 Corinthians 10:11, that the fulfillment of the ages has come upon us Christians. Already we have possession of many eternal things. The very kingdom of God is already “within” us (Lk. 17:21). Yet, we realize that there are many other eternal things that we do not yet possess. We are still called to enter into these things, namely into a deeper rest with Christ. Anthony Hoekema, Calvin Seminary professor, mentions that there is an underlying tension here, between what the believer enjoys and what he does not yet enjoy, and that the theology of the whole New Testament is qualified by this underlying tension.18 The Netherlands pastor and theologian, Hendrikus Berkof, adds to this: “In short, in the New Testament the future is the unfolding and completion of that which already exists in Christ and the Spirit and which will be carried through triumphantly in spite of sin, suffering and death.” 19
It is an astounding thought, but the Bible assures us that we were chosen in Christ before the foundation of the world (Eph. 1:4). When we begin to see things from God’s perspective we can enter into his rest. We realize that the work of creating the world is finished and we also realize that the spiritual work of salvation is finished. There is nothing we can add to it. God solved our sin problem before the world began and Jesus was and is “…the Lamb that was slain from the creation of the world” (Rev. 13:8). Now we can enter into rest and rejoice eternally with God in the finished work of the Lord Jesus.
“Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience” (4:11). Here we have something that seems contradictory at face value and certainly contradictory to what we have just said. We are to “make every effort” to enter “rest.” Let me try to illustrate this paradox. For those of us who make international flights we know that it takes a great deal of planning and effort to get on that plane. In Israel and especially when we lived in the Galilee it was necessary to arise early, get our last things packed and to start out several hours ahead of the normal airport departure time. There was the two to three-hour journey to the airport, the tedious process of getting through Israeli security and the examination of our baggage. After that, there was passport control and at last some more hours of just waiting around in the departure lounge. It was always a great relief for us when we actually got on board the plane and especially when it finally became airborne. I always liked to use much of that “free” time, which was often ten to twelve hours of flight, in just dozing or reading my Bible and meditating on the Lord and his plan for my wife and me on the new continent.
Obviously, had we not made “every effort” to get on the plane we would not have experienced the rest that followed. The Greek verb used in this passage is the word spoudazo which actually means “to work hard,” “to apply oneself diligently,” or “to do one’s best.” 20 So we see that entering God’s rest is not for lazy people. It takes effort, even extreme effort to move on to the spiritual realm and into rest. This effort involves Bible study, prayer, biblical meditation, Christian fellowship and careful dedication and service to God. The diligence that we must have to enter God’s rest is really the opposite of the “drifting” that we saw earlier at the beginning of chapter two.21 We know from our natural lives that the one who merely dreams of wonderful blessings without striving for them is not a saint but a bum.
GOD’S POWERFUL WORD
For the word of God is alive 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. Hebrews 4:12
Here the word of God or the Bible is pictured as “alive and active.” The word of God is much different than all the other words that we encounter. These words, whether e-mails on our computers, news reports on TV or in newspapers, all pass away quickly. We are usually not very interested in reading yesterday’s newspaper because the news is already old and in many cases not even true anymore (if it ever was). However, the word of God lives and stands forever (Isa. 40:8). The word of God is not only alive but it is powerful and energetic. The Greek word used here is in fact the word energia from which we get our word “energy.” 22 English pastor, evangelist and writer, F. B. Meyer says of this: “Put a seed into the fissure of a rock, and it will split it in twain from top to bottom. Though walls and rocks and ruins impede the course of the seedling, yet it will force its way to the light and air and rain.” 23
The word of God might appear like a seed, all dried up and dead. Yet we will be amazed when we put that dead-looking seed into the ground. Our eldest son once worked on an agricultural project in Israel. Their team was given a few precious ancient seeds to plant in hopes that the wheat variety of Israel in Bible times could be restored. These grains were some three thousand years old. Yet, much to the amazement of everyone the precious seeds came up and produced hundreds more of their kind. The Bible is like that. Although it looks old, dusty and dead, it can spring forth and bear much fruit in our lives.
The word is also pictured here as a double-edged sword, much like the Roman one. It is a sword that cuts both coming and going, or in all directions. It is a sword that pierces the heart of humankind. On the day of Pentecost, those who heard Peter preach were “cut to the heart” with his words, and thousands immediately repented (Acts 2:37). The word of God has a penetrating effect in human hearts. It probes into the inmost recesses of our inner beings and brings our secret motives to light.24 It discloses all false religion, hypocrisy, self-delusions and insincerity.
Thus the word of God can divide even between the unseen soul and spirit. It judges the secret thoughts of the heart. The Greek word used here is kritikos, and it is derived from krino meaning “to divide, separate, or judge.” The New Testament often uses this word in relation to the sifting or analyzing evidence.25
“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” (4:13). Nothing can be hidden from God. Instead, everything is “naked” (Gk. gymnos) before him. The Bible says: “The eyes of the LORD are everywhere, keeping watch on the wicked and the good” (Prov. 15:3). Not only are we all naked before God but we are also “uncovered” or “laid bare” (Gk. tetrachelismena) before him. This is the picture of a victim with neck laid bare or bent back prior to being slain.26 We cannot fool God. We cannot deceive Jesus for his eyes are like a flame of fire. He certainly knows what is in human beings (Jn. 2:25).
THE GREAT HIGH PRIEST
Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. Hebrews 4:14
Now that the second warning has ended the author begins to deal with a subject of utmost importance and this is the high priesthood of Jesus. So far, he has at least mentioned this subject in every chapter (i.e. 1:3, 2:17, & 3:1).27 He will continue on with this general theme through 10:25. Our writer is anxious to show that Jesus as the high priest (arxierea megan) is far superior to the priesthood of Aaron. One thing that makes this priesthood special is that it is not only a priestly office on earth but in heaven itself. Jesus has actually gone through the heavens for us. This is something that no other earthly priest has ever done. While Aaron could pass from one curtain to another in the Tabernacle, Jesus was able to ascend into the heavens and complete the perfect sacrifice for us.
“For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are— yet he did not sin” (4:15). No doubt the author was anxious to impress upon his audience of backsliding Jewish believers just how unique was the position of Jesus their high priest. After all, it was certainly better to have a high priest ministering in the heavenly tabernacle than in the earthly one! 28 Not only does Jesus minister in heaven but he is able to minister to us here as well. He fully understands what we are going through because he has lived among us on earth. He is able to “empathize” (Gk. sunpatheo) with our weaknesses and failures. He lived on earth as flesh and blood and was tempted in all the ways we are tempted. We might also say that he was actually tempted more than we are tempted. “We never know temptation at its fiercest because we fall long before the stage is reached. But Jesus was tempted far beyond what we are….” 29.
Now the idea of Jesus living in the flesh in this world and actually being tempted was surely almost laughable to the Greeks. The Stoic philosophers had taught that the highest attribute of God was apatheia, which was understood as the ability not to feel anything. Also the Epicurean philosophers saw God as living in a state of perfect happiness and bliss. He was not even aware of what was going on in the world. Plutarch, the Greek historian, biographer and essayist of the New Testament era thought it blasphemous to involve God in the lowly affairs of earth.30
Nevertheless, God came to live among us and to suffer with us. That truth is a vital part of the New Testament gospel or good news. It was only in this way that the Son of God could become our perfect high priest. The author was surely asking why Jewish Christians of the first century would turn away from such a priest to the corrupt and uncaring priesthood of the temple. This was a priesthood that was shortly to be swept away, as the Romans were about to come and destroy the temple and the whole Jewish religious system.
“Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (4:16). We have a great invitation here to approach the throne of grace and to approach it in faith, confidence and boldness (Gk. parresia). Lane sees here that the Greek word for “approach” (proserchometha) presents the idea of our coming again and again to this throne of grace.31 Paul sums up this approach in Philippians 4:6 by saying: “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.”