Theology of Rest in Hebrews chapter 3 and 4

Size: px

Start display at page:

Download "Theology of Rest in Hebrews chapter 3 and 4"

Berniece Muriel Lamb
5 years ago
Views:

1 Theology of Rest in Hebrews chapter 3 and 4 A Research Paper Presented to John Saunders In Partial Fulfillment Of the Requirements of The class in Church Epistles By Bill Burks December 1999 Table of Contents

2 Introduction 4 True Spiritual Rest requires worshipful trust 5 Moses did not and could not provide rest. 8 Unbelief and disobedience causes strife and not rest. 10 The rest of God was provided for from the beginning of the world. 11 The rest not entered by Israel 12 The rest not provided by Joshua 13 The rest to come 14 Conclusion 16 Bibliography 18

3 Correction and Comments Instructor:

4 Introduction The writer of the book of Hebrews in his comparison of Moses and Christ concludes his discussion with by contrasting the rest promised to Israel in the wilderness to the rest provided in Christ. His purpose is to show that Christ and His rest are superior even to the rest promised through Moses. His audience is the Jews converted to Christianity. This section begins with the word Wherefore in chapter 3 verse 7. It ends in Chapter 4 verse 11 with the conclusion Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. The writer of Hebrews quotes Psalm 95:7-11 in Hebrews 3:7-11. Then interprets this Old Testament passage in support for his point that Christ s rest is superior (Barclay p. 33). The Psalm 95 passage refers directly to the wilderness experience, and the leadership of Moses. This passage is directly related to Exodus 17:7 which says: And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us? The people had been given the miracle of bread from heaven as a test of whether or not they would be obedient to God our not just previous to this (Exodus 16:4). Also the Lord had reminded the people of the seventh day weekly rest at the same time (Exodus 16:23-29). The concept of the rest of God was fresh on their minds on the day Psalm 95 calls the day of provocation. The name Massah means,... to try, prove, tempt; to try, attempt essay. Church Epistles page 4

5 (Davidson p. 552) The name Meribah means contention, strife (Davidson p. 683). It is at this place that the people contended with God, and when they tried, and tempted God. Here Israel demonstrated unbelief in God by questioning God s presence among them. They had no confidence in God. After the people s failure to have confidence in God, and go up and possess the land, they were denied access to the Holy Land. (Numbers 13) They came to Meribah in the wilderness of Zin. This is the place where Moses failed God sealing his fate in the wilderness. It is within this backdrop of the historical failure in belief and confidence by the Israelites in the wilderness begins his theological discussion of rest in Hebrews. True Spiritual Rest requires worshipful trust. True rest requires worshipful trust. The writer of Hebrews teaches Psalm 95 beginning with verse 7 (Morris p. 34). The previous passages speak of true worship of God. It speaks of the need for recognition of who God is and what He has done and will do. Verse 2 of Psalm 95 commands the people to come before God with thanksgiving and with joy. In verse 3 the writer speaks of His unique position as God. In verse 4-5 it speaks of God s ownership of all creation. In verse 6 it speaks of worship in a humble attitude. Verse 7, which provides a reason for this humble worship, speaks of His provision. The generation, which died in the wilderness, did not worship God with trust. They doubted His provision and presence. God had provided the people with a means for demonstrating their willingness to follow His commandment and laws. (Exodus 16:4). Even after Church Epistles page 5

6 direct commands concerning the gathering of manna on six days, and rest on the seventh day, some of the people refused to rest and went out to gather manna (Exodus 16:27). After their failure they were still provided with the physical rest of the Sabbath day. It says in Exodus 16:30 So the people rested on the seventh day. This event took place immediately proceeding the failure at Masah and Meribiah. It was at the beginning of the forty-year period that they spent in the wilderness. (Exodus 16:35) Even though they had enjoyed the rest provided by the Sabbath day. The people of Israel failed to enter into God s rest. (Hebrews 3:11) The people in the wilderness failed to enter into God s rest because they hardened their hearts. The rest spoken of here is the rest provided by the land of Canaan (Barnes p. 82). Ashcraft has the following to say concerning the use of the word harden as used in Hebrews 3:8: You should harden is from the second person, present subjunctive active of sklhrunw, which means to harden morally, to make stubborn; to put on a stubborn frame or become obdurate. (Ashcraft p. 40) The people, who had three days before had witnessed personally the deliverance of God at the Red Sea, no longer trusted Him. They turned against Moses, and God. They said to Moses Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and or cattle with thirst? (Exodus 17:3). Their lack of trust caused them to even threaten the life of Moses. (Exodus 17:4). They became stubborn in their refusal to the pleas of Moses. Church Epistles page 6

7 They tempted and provoked God in stubbornness. (Hebrews 3:8). Hence God through Moses called the name of that place Massah and Meribah. (Exodus 17:7). (Ashcraft p. 41) Their actions were formulated on the basis of unbelief for it says in the same passage that they questioned God s presence among them. It says they asked Is the LORD among us or not? This was at the beginning of the forty years. Toward the end of the forty years they come to Meribah in the wilderness of Zin. They again are in need of water. They again ask Moses, why have ye made us to come out of Egypt, to bring us in unto this evil place? Where there is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink? (Numbers 20:5) They mistrusted God s provision. (Barclay p. 33) This is shortly before Aaron dies in the fortieth year. (Numbers 20:29, Numbers 33:38-39) It is here that they did test God and strive with Him. (Deuteronomy 33:8). This period of provocation lasted from the first year all the way to the fortieth year. (Hebrews 3:9) It was a lack of confidence in God that denied these people the rest of God. Hebrews 3:6 gives us a clue that this was the issue for the readers of the book of Hebrews. Here the writer says: But Christ as a son over his own house; whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm until the end. It is the lack of assurance (confidence) that is the rest denied those who harden their hearts. The readers are told to hold fast (have a firm grasp) on, have glory in ( boast of ), hold firm to that confidence in God s provision. Church Epistles page 7

8 (Ashcraft p. 39) It is this confidence and joy spoken of in Hebrews 3, and the confidence in God s provision and joy of Psalm 95:2,7 that provide the logical link between the two passages. The Jews of the first century that had turned to Christ, the son of the household were being told not to desire to return to the Judaism from whence they came. If they did they would fail to have the confidence provided by their salvation in the same way as those who failed to trust God in the wilderness had died without achieving rest. (Phillips p. 52) The rest of the Promised Land is used metaphorically in this passage for the spiritual rest of confidence (assurance) in salvation provided by Christ. Moses did not and could not provide rest. The writer of the book of Hebrews is proving the superiority of Christ to things and people in leadership under the old covenant. In this section he is concluding that Christ is superior to Moses and the covenant made in the Old Testament. In verses 4-5 Christ and Moses are compared to a son of the owner of the house, and a servant in the household. Even though Moses was faithful he was only a servant. Verse 7-11 not only discusses the failure of the children of Israel during the forty years in the wilderness, but also shows that Moses could not provide the people with rest. The Jews of Christ s day (and today for that matter) held Moses in high regard. For example in John 8:5 for example the Pharisees use the writings of Moses to argue fore the stoning of a woman caught in adultery. When one goes to the synagogue even today, on the Sabbath the Torah is read. In fact the Church Epistles page 8

9 five books of Moses are read through in a prescribed manner throughout the year. Paul alludes to this in 2 Corinthians when he says, But even unto this day, when Moses is read, the veil is upon their heart (2 Corinthians 3:15). The Jews to whom this passage was written were no different than other Jews, they held Moses in high regard. The writer of Hebrews calls to mind the Psalms 95 passage specifically to show that Moses did not provide the people spiritual rest. The allusion in the passage to Exodus 17 speaks specifically to the failure of the people. The events spoken of in Numbers 20 passage that also is referred to in this Psalm speaks specifically of the failure of Moses. He failed God and disobeyed Him by striking the rock at Meribah. Numbers 20:12-13 says: And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them. It was not only Moses, but also Aaron and all the Levitical priesthood that failed God on that day at Meribah. (See Deuteronomy 33:8) It was Moses and Aaron s failure at the waters of Meribah that prevented them from leading the people into the promised -land. Returning to Moses and the Levitical Priesthood would not and could not provide the rest of God. Moses and his writings, his doctrines, his teachings, without Christ the Son of the household provide no rest. Unbelief and disobedience causes strife and not rest. Church Epistles page 9

10 Unbelief causes one to withdraw from God. The writer argues in chapter 3:12. The motivation for this unbelief is a heart full of evil labors of wickedness. Lack of faith, characterized by unbelief was eroding the confidence (verse 14) of these Jewish believers. This passage is a warning of the disastrous nature of unbelief. The writer using the word Today from the Psalm 95 passage notes that every day these Jews needed to call one another (alongside) to remind each other of the dangers of allowing their hearts to lead away from God. Faithlessness comes from the deceitful nature of sin. The writer again reflects on the Psalm 95 passage saying that sin causes one to harden their heart making one to stubborn to follow God s leading. The sin and the disobedience of the people in the wilderness are tied directly to their unbelief. To the unbelief is attributed their failure to enter into the rest God had provided for them. In this passage entering into the land is a metaphor for rest. (Hebrews 3:15-18) The writer of Hebrews is telling the Jews he is writing to that the results of unbelief is a lack of steadfast confidence in the relationship, and fellowship of one with Christ (Hebrews 3:13-14). The writer concludes this line of thinking in verses 1-3 of chapter 4. He notes that the present rest and confidence is a reality only for the believer who has that relationship based in faith. The generation that died in the wilderness had the same message given to them, yet they did not have faith. Because they did not have faith the message did not bring them the reality of rest (Hebrews 4:1-3). Church Epistles page 10

11 The rest of God was provided for from the beginning of the world. At the end of Hebrews 4:3 the writer makes a statement concerning the eternal nature of rest. This rest from sin, the sacrifice for sin, the provision for its cure was made before the foundation of the world. (Hebrews 3:3, Matthew 25:34, I Peter 1:20). The writer turns again to his reference of Psalm 95. He quotes verse 11 in which reflects on God s oath to that generation in the wilderness, that they should never enter into His rest. (Hebrews 4:3-5) The writer also appeals to the reader s knowledge of the Torah writings. The Sabbath day is used metaphorically for the eternal rest provided by God. At the end of the creation week, at the foundation of the human family and the completion of creation God rested from all His works. The work of creationcompleted rest is established. This is the rest from all God s work that He had created and made. In this passage the writer of Hebrews fixes the provision of God for rest all the way back to the beginning. God having completed all His work including the provision for salvation rested from all His work. (Hebrews 4:4, Genesis 2:1-2.) God did the work of providing rest, through the lamb slain from the foundation of the world. (Revelation 13:8). As Bailey says in his work Complete Sabbath Commentary From the day man became a sinner by transgression, he could not enjoy communion with God in the spirit because of his alienation from God. He could not in this alienation sabbatize. (Bailey p. 144) Shortly after God rested form all His work, man sinned. True rest was unavailable to man because man could not enjoy Church Epistles page 11

12 this rest through his alienation. Even before that sin God provided a means whereby me could receive restoration and reconciliation. This reconciliation through Christ is the only thing that could allow man a true Sabbath rest. The provision of the sacrifice, and rest is the gospel. It had been provided to those in the wilderness. Yet with the message they did not have faith. (Hebrews 4:2). Because they did not have faith they failed to enjoy and participate in the rest provided. Hence they did not enter into the provided rest, because of the lack of faith in its provision from the foundation of the world. The rest not entered by Israel. Jesus once said, The Sabbath is made for man, not man for the Sabbath (Mark 2:27) in a discussion with the Pharisees of His day. The argument was based in the different perspectives of rest held by the Jesus compared to the Jews. The Jews had misinterpreted the purpose of the rest of God. They had assumed that the rest provided lived only in the realm of conscripted rest. A rest forced on man by the commandment. Jesus however appeals to benefit of rest, specifically made for man. It is this lack of understanding historically by Israel that prevented them from the Sabbath rest. The book of Ezekiel in 20:20-24, and in 24:8, 22:8, and 23:38 shows that through out their history the people of Israel had profaned, and polluted the Sabbath rest provided by God. Part of the reason for their captivity can be seen in their disregard for the Sabbath. The misinterpretation of the purpose of the Sabbath as shown in Mark 2, and the disregard for the Sabbath as shown in Ezekiel give insight into the Church Epistles page 12

13 remarks of the writer of Hebrews in chapter 4:4-6. Even though they had entered into the land, the place of rest, and been given the Sabbath rest, they had never entered into that rest. They had never participated in its benefits. The Gentiles who had not entered into the land, who had not been given the Sabbath as an identifying sign as the people of God were entering God s rest where those to whom it was given did not. The rest not provided by Joshua. The writer drives his previous point home in Hebrews 4:7-9. The people had entered into the land under Joshua. Through the work of Joshua the people of Israel had been provided rest. For it says in Joshua 21:44 And the LORD gave them rest round about, according to all that he sware unto their fathers; and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. Despite the rest provided by Joshua they still did not have rest in David s day, hence the quotation again of Psalm 95:7 in Hebrews 4:7. The writer of Hebrews appeals to David s writing to show that the rest provided by Joshua was not the ultimate rest of God. His implied question is why would David be calling for rest almost 400 years after Joshua, if Joshua had really provided rest? His answer is implied in verses 8-9. Joshua had not provided rest. There is a coming rest (Barclay p. 37). The rest to come Church Epistles page 13

14 The discussion of rest by the writer of Hebrews is completed in Chapter 4:9-11. This discussion is based in the metaphorical use of the Sabbath day. The Sabbath day is seen to represent the rest to come. In verse 9 the word-translated rest is sabbatismos literally meaning a keeping of the Sabbath (Bailey p. 143). The word used in this passage is a unique form of the Greek word Sabbath. This form is used here and is found nowhere else in the New Testament. The remaining Sabbath rest for the people of God may be a picture of the future rest provided by God in the millennium. There is no direct reference to the thousand-year reign of Christ in this passage. This future rest seems to be implicated here. The rest provided by Joshua, the rest on all sides, and the removal of enemies from all around is the same type of rest that the people of God will obtain in the future. It is a rest that remains to be entered. It is the promised rest. It is the hope of the people of God, to enter into that Sabbath rest. Barnes in his commentary makes connection between the world to come and the Sabbath mentioned in this passage. He speaks of it in terms of heaven to come. (Barnes pp ) The tense of the verb remaineth is present and not future. (it) is the present indicative of the passive voice (Bailey p. 146). Bailey a Sabbath keeping Baptist finds in this passage A very clear declaration of the perpetuity of the Sabbath to the Church (Bailey p. 146). Bailey s interpretation may be technically accurate, however the context of the passage seems to go beyond just an apologetic support for the Sabbath command. The passage in Church Epistles page 14

15 its context refers to the rest not provided by Joshua, which had nothing to do with the weekly Sabbath. Therefore it seems reasonable to assume that the writer is using the weekly Sabbath rest that the readers of his work are keeping as a picture of a future rest. While keeping the weekly rest they should now look forward to a rest similar to the rest provided Joshua, but better. Hence the implication that this passage refers to the future rest provided through the millennium. The rest provided is a complete rest. It is the same type of rest that God entered into when He rested on the seventh day. He ceased from all His works and labor. He worked for six days and rested the seventh day. In the same spiritual manner and attitude that God entered into the rest, so shall the people of God enter into His rest. (Hebrews 4:10) Verse 11 is a summary of what has been said before concerning rest. Only those who have labored can have rest. The command of God concerning the Sabbath included six days of work followed by the day of rest. God had entered into His rest only after a six-day period of labor. The rest of God must be entered only after a period of labor. The current labor is based in belief. It is founded in faith. This is a call to do the work of belief by the writer of Hebrews. Christ said basically the same thing in John 6:29 when He said, This is the work of God, that ye believe on him whom he hath sent. The only work through which the rest of God can be achieved is belief in Christ. Church Epistles page 15

16 Conclusion The writer of Hebrews is showing the superiority of Christ throughout the book. This is also true of his discussion of rest in chapters 3-4. The rest provided by Moses, and Joshua is insufficient. Only the present rest found in Christ, and the promised rest found in the future restitution of all things through Christ could really be constituted as rest. The present rest s hope is based in the future rest s reality. The discussion by the writer takes into consideration his audience, the Hebrew people. He calls on their knowledge of history and scripture to drive his point home about the superiority of Christ s rest. He is calling them to a steadfast stand for Christ and the gospel, which had been preached to them. He is reminding them that belief the requirement for rest can only be found in Christ, and not in their Jewish roots. He is warning them not to desire a return to where they came from, because it is based in a history of unbelief, and failure. Confidence in obtaining the rest of God can only be found in belief in Christ. This is because that rest can only be found in Christ. Church Epistles page 16

17 Bibliography Ashcraft, Robert Bailey, John Barclay, William Barnes, Albert Davidson, Benjamin Morris, Leon Phillips, John Study Guide for Hebrews:The Superiority of the New Testament system of worship and service through the New Testament church the body of Christ, as contrasted with the Old Testament system of worship and service (Benton, AR: Benton Printing and Composition) 1972 Sabbath Commentary: A scriptural exegesis of all the passages in the Bible that relate, or are supposed to relate, in any way, to the Sabbath doctrine. (Alfred Centre, N.Y.: The American Sabbath Tract Society) 1888 The Letter to the Hebrews: Revised edition Translated with an Introduction and Interpretation. (Louisville, Kentucky: Westminster John Knox Press) 1976 Notes on the New Testament : Hebrews Fourteen Volumes, Volume 13(Grand Rapids, MI: Baker Books) 1998 The Analytical Hebrew and Chaldee Lexicon: Every word and inflection of the Hebrew Old Testament Arranged Alphabetically and with Grammatical Analyses. A complete series of Hebrew and Chaldee paradigms, with grammatical remarks and explanations. (Grand Rapids: Zondervan Publishing House) 1981 The Expositor s Bible Commentary: with The New International Version of The Holy Bible, In Twelve Volumes Volume 12 Hebrews-Revelation (Grand Rapids, MI: Zondervan Publishing House)1981 Exploring Hebrews: Revised (Neptune, New Jersey: Loizeaux Brothers) 1988 Church Epistles page 17

18 Church Epistles page 18

Hebrews 3: When God s People Fail to Trust

Hebrews 3: When God s People Fail to Trust {1}. No congregational handout; outline sermon text follows Hebrews 3:7-19.................................... When God s People Fail to Trust A. Introduction 1. The Point Faith is the steadfast trust