Author: Charlie Garrett

Sunday, 30 September 2018

For he who has entered His rest has himself also ceased from his works as God did from His. Hebrews 4:10

The words of this verse are set against the words of verse 4:9. There it said, “There remains therefore a rest for the people of God.” It was established in that commentary that the “people of God,” in the appropriate context, is specifically speaking of the Jewish people. There remains a “Sabbatism” for them.

To ensure that this is understood, the author now says, “For he who has entered His rest.” The verb translated as “entered” is in the aorist tense. Therefore, it “marks the completeness of the appropriation – once and for all” (Vincent’s Word Studies). This is then tied into verse 4:3 where it said, “we who have believed.” It is in the same tense. Those who have believed then enters God’s (His) rest. If someone enters His rest (as it is clearly stated in verse 4:3 that “we who have believed do enter that rest”), as those who have believed in Jesus have, then he “has himself also ceased from his works.”

The translation here is lacking. It should say, “has himself also rested from his works.” The entire passage has been speaking about the state of rest. It is true that resting implies ceasing from labor, but ceasing from labor may not necessarily mean resting. A person may be doing one thing and then pick up and do another. But when one rests, they stop doing all things. Thus, maintaining the consistency of translation here explains the state of having entered the “Sabbatism” of the previous verse.

When a person believes in Christ Jesus, they enter into God’s rest. In entering God’s rest, they rest from their own works. Well, what works are being referred to? Commentaries generally assume that it is speaking of the toils and labors leading to the aches and pains of this life. This fails to explain the true meaning of a Sabbath observance by Israel. The purpose of the Sabbath was to be a sign to them (Exodus 31:17) that they were, in fact, God’s people. He did the work in redeeming them, and He did the work in sanctifying them. They rested from their weekly labors as a sign of this. They “did” Sabbath, because they “could” Sabbath. The unending labor could be ceased because God still provided for them, even on the Sabbath (hence, a double portion of manna was given on the sixth day, etc).

Before explaining what “works” are being referred to, it should be noted that John Gill states that “he” at the beginning of the verse is speaking not of “whoever,” but of Jesus. “For He (Jesus) who has entered His (God’s) rest.” That is possible based on the context. If that is so, it is speaking of the labor of works under the law, completing God’s works which were “finished from the foundation of the world” (see verse 4:3). As noted then, Christ simply completed what was ordained from the foundation of the world. Bringing to man the ability to enter God’s rest through His completed work.

Understanding this, we can assume that “he” in this verse is either “Jesus” or “whoever.” Though important in proper analysis, it is not important in application. The reason is that even if Jesus is being referred to and not “whoever,” it doesn’t change the outcome. If it is Jesus, He has rested from His works designated by God. If it is us, we have rested because of Jesus’ works. Again, verse 4:3 says that “we who have believed (meaning in Jesus’ completed works) do enter that rest.”

We are, from the moment of belief, positionally “in Christ.” Thus, the “works” being referred to are works of pleasing God in order to be saved, and which allow man to enter into God’s promised rest. In other words, the works are either Christ’s works or “faith in Christ’s works.” As you can see, the outcome is the same. We have no works pleasing to God apart from Christ, but we are fully pleasing to God, and accepted by Him, through Christ’s works. We are “in Christ,” and have rested from our works, because He has rested from His.

This is then further explained by the final words of the verse, “as God did from His.” God created in six days, and He rested on the seventh. As the scholar Bengel says, “Labour precedes rest; … The work and rest of GOD are that archetype to which we ought to be conformed.” This is true with whatever labor and rest are being spoken of. It is true of God’s creation leading to rest, it is true of Israel’s Sabbath where they worked and then rested, and it is true with us who put our trust in Christ who has labored, and who then rested.

There is the type and then there is the Archetype. As always, pictures in the Old are merely given to point to the realities of Christ in the New. God rested after His labors, Christ rested after His, and we rest after ours (of which Christ accomplished for us). Hence, “we who have believed do enter that rest.” It is done!

The contrast of this verse is what is certain. The “people of God” of verse 4:9 is speaking of Israel collectively. They have not yet entered into God’s rest. That will only occur when they, as a people, trust in the work of the Lord Jesus. Individually, they can enter God’s rest even now, but as a people, that time is yet ahead.

Life application: Yes, it is actually important who “he” is being referred to in this verse. For the sake of giving an answer, I would say that it is “whoever.” This is based on the contents of verse 3 which are followed by the words of Psalm 95. Those same words are reexplained here in verse 10, and which were preceded by another quote from Psalm 95. However, if John Gill is correct, and it is speaking of Jesus, the outcome of the thought does not change. The person who trusts in Jesus’ completed work enters God’s rest, just as Jesus did after the completion of His work.

Lord God, Your word is big, it is often complicated, and it can overwhelm us when we try to understand its complexities. And yet, the overall message is simple, concise, and unchanging – You sent Jesus to do what we cannot do. When we trust in His completed work, we are saved, we remain saved, and we are given the Holy Spirit as a guarantee of that salvation. Help us not to muddy the waters which show that we are saved by grace through faith, and there is nothing we need to do to add to that. Amen.

Saturday, 29 September 2018

There remains therefore a rest for the people of God. Hebrews 4:9

The same word translated in verse 4:6 as “remains” is used again here. There it said, “Since it therefore remains that some must enter it.” This was speaking of God’s rest. Now the author clearly and concisely states what he has so methodically been building up to by saying, “There remains therefore.” The author, under inspiration of the Holy Spirit, says unambiguously that the day, called Today, still allows for obtaining what was once denied, which is “a rest for the people of God.” Further, as Charles Ellicott says, “It is tacitly assumed that no subsequent fulfillment has altered the relation of the promise.”

As noted in the comments of verse 4:6, what this means is “that which was available in past times still remains available.” Because it is promised, and because the promise was not laid hold of, the promise remains unappropriated. And though unappropriated, it is also not retracted. What is not noticeable in the English, but which blazes forth in the Greek, is that the word for “rest” is not the same as has been used thus far. The word is sabbatismos, a Sabbatism. It is an emphatic verbal noun which occurs only this once in all of the Bible. It is a derivation of the word sabbaton, or Sabbath day. Thus, it signifies (as some translations more appropriately translate it) a keeping of “Sabbath-rest.”

This then takes the thought all the way back to Genesis 2:2 where God is said to have “rested” on the seventh day. The word is shabath, the verb from which the idea expressed in the noun Sabbath is derived. God rested, implying He had a rest. It is this rest that has remained unappropriated but not retracted. But to whom is this directed? It is a Sabbatism “for the people of God.” The question then is, “who is this referring to?” Many Christian scholars say that it is a type of heaven for the church, or the “true Israel.”

However, it has already been seen that those who believe have entered their rest. It is a place of rest which is granted by faith in Christ. No distinction can be made between Jew and Gentile. It simply says that those who believe have entered. And yet, there is the unappropriated offer of entering into God’s rest for the people of God. This term is notably used in the New Testament, with certain exception when speaking of the Gentile-led church, to speak of Israel.

Thus, it is not a “spiritual Israel” that has replaced the people of Israel, but actually the people known as Israel. Speaking of the literal people of Israel, Paul uses the term “His people” in Romans 11:1 & 2. The author of Hebrews, speaking of the “house of Israel and the house of Judah,” uses the term in Hebrews 8:10. He also calls Israel “the people of God” in Hebrews 11:25. Peter informs his Jewish audience that they “once were not a people but are now the people of God.”

The implication is that they were rejected by God, but then after that rejection, they are once again called as His people. Even Paul, in Galatians 6:16, speaks of the “Israel of God.” That does not refer to Gentiles who have replaced Israel, but rather those Israelites who have come to Christ in contradistinction to those Jews who have not. And finally, the audience of the book of Hebrews is the Hebrew people. The overwhelming evidence then points to the subject of this verse now as the Jewish people. It is they who are being referred to.

The rest which remains for them, that of the true rest found in Christ Jesus, remains open to them. With this understanding, this does not negate that Gentiles are included in this. Anyone who believes in Christ Jesus’ finished work is granted this rest. But the context is that the “people of God” being referred to are the people of Israel. It is they who were with Joshua (verse 4:8), and it is they to whom the psalmist wrote the words of the 95^th Psalm.

Life application: The rest of God which has been from the foundation of the world is a rest which can be entered into by trusting in the completed work of Jesus Christ. It is He, and only He, who makes this possible. One cannot earn heaven by taking a weekly Sabbath, nor can one earn heaven by refraining from eating certain meats. One is not granted heaven because he is circumcised. The only way one can enter into this blessed state is to trust that Christ did all of these things already. He has merited for us what we could never do. Trust in the Lord, and enter into His rest.

Glorious God, why do we always attempt to merit Your favor through external rites? “Keep the Sabbath.” “Don’t eat that type of food.” “Cut your flesh to stand approved.” None of those things can bring us a step closer to You because we are already infected with sin. Only Jesus, born without sin, and who fulfilled the law on our behalf, can make us right with You. May we rest in Him alone, never trusting in our own deeds as a means of attaining that which You offer through grace. Amen.

Friday, 28 September 2018

For if Joshua had given them rest, then He would not afterward have spoken of another day. Hebrews 4:8

The author speaks now of Joshua son of Nun who succeeded Moses, and who led Israel across the Jordan and into Canaan. There was a rest promised to Israel which was not attained, despite their having entered the Promised Land. Scripture does speak of entering Canaan as a type of rest several times. The Lord promised rest to Moses in Exodus 33:14. Moses spoke of the prospects of rest in Deuteronomy 3:20 and 12:9 as well. And then in Joshua 23:1 it says –

“Now it came to pass, a long time after the Lord had given rest to Israel from all their enemies round about, that Joshua was old, advanced in age.”

However, this cannot be the state of rest spoken of in the psalm. Rather, it was merely a lesser type of rest. There was a more full and blessed rest which was still anticipated – the “rest” of God. This is evident because the author has spoken of it in exactly those terms already, and now he says, “For if Joshua had given them rest.” The implication is that through Joshua’s leadership, the promised rest had not been attained. Entering and possessing the land of Canaan is not all that encompasses the thought of “God’s rest.” Because of this, the verse continues with, “then He.”

The “He” here is speaking of the Lord. The author is referring to the words of the psalm again which said, “Today.” If the full and complete promise of rest had been attained at the time of Joshua, the psalmist would have no basis for saying, “Today,” and then saying of those in the past that “They shall not enter My rest.” That they did not enter into the Lord’s rest is verified by the author with the words, “then He would not afterward have spoken of another day.”

The point then is that what is anticipated in the promise of rest is yet future to the time of the psalmist, and it is even open and available concerning the time of the writing of Hebrews. This will be verified in the coming verse.

As a final note, some translations say, “Jesus” instead of “Joshua” in both this verse and in Acts 7:45. The names are the same in the Greek. This is true in both the Old Testament Greek, and here in the New Testament. The context of both passages clearly speaks of Joshua the son of Nun. It is true that Joshua is a type of Christ to come, but type and substance are not the same. The older translations which say “Jesus” in these two verses leave the reader with a false idea about what is being relayed. In the New Testament, when Jesus is referred to in relation to the work of the Lord in the Old Testament, the term “Lord” or “Christ” is used.

Life application: There is rest, and then there is rest. A person can build a house, put up walls around his property, and call it “rest from his enemies” as is stated of Israel at the time of Joshua. And yet, that person may not believe in Jesus at all. If so, then he has not entered into God’s promised rest, even though he has “rest” in a lesser sense. We can only truly say that we have attained God’s rest through the full, final, and finished work of Jesus Christ. It is through Him that we enter into God’s rest.

How marvelous and how wonderful it is to share in Your goodness, O God. This is true for all people who can enjoy those things which delight our five senses. You have given us so much in this way. But those things are temporary and perishing. The true goodness we now have is what comes through a personal relationship with You because of Jesus. In Him, we can enjoy You and share in You in a completely new and glorious way. May those who have never received this gift reach out and do so today! What a blessed taste of future glory we have, even now, because of Jesus! Amen.

Thursday, 27 September 2018

…again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said:
“Today, if you will hear His voice,
Do not harden your hearts.” Hebrews 4:7

The author continues his logical presentation of the sequence of events leading up to the rest which is promised to Israel. Again, it must be remembered that there is individual rest, and there is a rest provided to the collective body. The individual rest is the assurance granted to a person when believing in the finished work of Christ (verse 4:3), but Israel has still been promised rest as well. He now continues with that thought with the words, “again He designates a certain day.”

The rest was promised, but the psalmist shows that Israel failed to attain it. That is seen in the words of Psalm 95:11 –

“So I swore in My wrath,
‘They shall not enter My rest.’”

However, before having said that, and while speaking to Israel directly, the psalmist says, “Today, if you will hear His voice.” A new day is being designated. In essence, “Listen all of you, your fathers disobeyed and I did not allow them the promised rest. However, Today is a new chance! Heed the voice of the Lord, for the rest is yet ahead!”

This promise of a new “certain day” came through the hand of David. As it says, “saying in David.” If you will take a moment and go back to the 95^th Psalm, you will see that no author is named. And yet, the author here in Hebrews, based on the Greek translation of the Old Testament, says that it was David. Before going on, make a pen and ink note in your Bible above the psalm saying, “David is the inspired author according to Hebrews 4:7.”

Understanding this is at the time of David, many hundreds of years after Israel’s entrance into Canaan (a bit more than 400 years from that time, and about 3000 years since the creation after which God is said to have rested), our author then says, “after such a long time, as it has been said.” He will now cite the psalm which came so much later than the Exodus, showing that the promise of rest still remains. It was not laid hold of by Israel in the past, and the promise has not been revoked by the Lord. Though Israel failed, God remains faithful. This is then seen with the words being cited from Psalm 95:7, 8 –

“Today, if you will hear His voice,
Do not harden your hearts.”

David could not say this concerning an issue which did not exist. If the promise to Israel was revoked, he could not have spoken of Today in relation to the past, yet unfulfilled, promise. But he does. “The promise was not attained, however, Today it is still open! Pay heed! Hear the voice of the Lord! The rest is yet ahead! Today is not yet over!” If Israel fails to heed, they too will again not enter into His rest. When they do, they will finally attain that which has so long been kept from them.

Life application: Let us logically look at the issue of rest for Israel. 1) What is the promised rest offered to them? It is rest resulting from having faith in Jesus as their Messiah. 2) Did Israel receive Him as such? No. Individually, many Jews did, but as a nation, they did not. They were dispersed and punished for rejecting Him. 3) Does the promise still stand? Yes, it must because the author of Hebrews says, “Today.” It is a day which any can come to Christ individually, and so the church has taken it as such for 2000 years. However, the promise is to Israel in the psalms, the promise is repeated to the Hebrews in the book of Hebrews, and the placement of Hebrews after the Gentile-led church-age epistles indicates that it is still open to them collectively at some future point, included in the word, “Today.” When you pray, be sure to pray for Israel. Pray that they will call on the Lord and enter His rest while it is still Today.

Lord God, there is a story of love, hope, grace, mercy; and of wrath, punishment, exile, and restoration all tied up in one group of people, Israel. Throughout their history, they have wandered away from You, breaking the covenant and rejecting Your word. And yet, You have been faithful to keep Your side of things, maintaining them and preparing them for a glory which lies yet ahead. In Your faithfulness to them, we can be assured of the same for each of us. What comfort we can take in this! Thank You, our ever-faithful Lord. Amen.

Wednesday, 26 September 2018

Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, Hebrews 4:6

In this verse, we have a continuation of the same logical progression of thought which has been presented: 1) God’s labors of creation are ended and He rested. 2) He promised rest to His people Israel. This rest was offered to those who came out of Egypt with Moses. However, that same rest was not appropriated by Moses, nor was it appropriated by Joshua (verse 4:8) who followed after Moses, and who brought Israel into Canaan. Because of this, 3) It, therefore, “remains that some must enter it.” What this means is “that which was available in past times still remains available.” Because it is promised, and because the promise was not laid hold of, the promise remains unappropriated.

This will be made evident in the coming verses. But for now, the author states it as a fact. And the reason for this is that “those to whom it was first preached did not enter because of disobedience.” As noted in verse 4:2, the term “preached” is not appropriate. It should say, “those who were the first to receive the announcement of the good news.” The Israelites were informed that they were selected as God’s people, and would receive the promised inheritance of His rest. However, because of disobedience, meaning unbelief, they did not enter into His rest.

With this understanding, we need to refer back to verse 4:3 which said, “For we who have believed do enter that rest.” It is clear that he is speaking of belief in the finished work of Messiah. The promise of entering God’s rest is open to His people Today. Any who believe in what Jesus has accomplished enter into God’s rest because Today is still available for them to enter. And yet, the promise of entering God’s rest is not confined to individuals calling on Christ. It is also a promise which is intended for Israel as a people group. Unless one believes that the church has replaced Israel, a teaching which is contrary to the entire tenor of Scripture, it must be that Israel as a collective whole will enter into His rest at some point.

Life application: Jesus saves. There is no salvation apart from Him. Individually, when we call on Christ, we will be saved. At that time, we enter into God’s rest. However, it is Jesus who also will save Israel collectively. As a people, they have definite and sure promises which pertain to them. On some day, called Today, they will call on Him and be saved.

Heavenly Father, thank You for the wonderful assurance that You are with us at all times. For those who have come to You through Christ, there is no place we can go, no trial which is too great, and no pain which is too grievous that we can say, “Where have You gone, O God.” Rather, we can confidently say, “Thank You for being here with me at this time.” Help us to remember this, and to never feel that we have been abandoned by You. Amen.