Hebrews Series 1 Lesson 5 Hebrews Chapter 4

Hebrews Series 1 Lesson 5 Hebrews Chapter 4 Objective: To explore the ancient text of Hebrews in order to understand how this product of the mature early Christian movement interpreted Christological understandings. In doing this it is the aim of this study to encourage, enable and inspire people to live a more Christ-centered existence. It is also the hope and the design of this material to provide materials for the use of small groups as well as in Sunday morning Bible classes. A new section has been added at the end that can be used either with the family or with a small group. Materials: The Bible, Commentaries, journal articles, dictionaries, the internet and other resources as may be appropriate. Procedures 1. To explore this text Eirst as it would have been understood by its original audience, in its original context. 2. Next we will hope to understand more fully the nature of our God and in so doing comprehend his call upon our existence in order to fuleill our destiny as image-bearers. 3. We will seek to Eind practical guidance in these ancient words that will empower, enlighten and inspire us as we live in a twenty-eirst century world dominated by a focus on self and the individual. We are called as God s people to live in community as a people that unleashes His compassion in a world Eilled with pain and suffering. God is the only hope for a better world. 4. Provide a sheet to take home as a reminder of what has been examined and to provide additional opportunities for consideration of God s word and application in our daily living out of our eternal destiny beginning now. PAGE 1 OF 21

The exhortation that began in chapter 3 verse 7 continues in this section; though in this chapter the address is more directly addressed to the readers. In 3:15-19, the author of Hebrews had addressed the readers in an indirect manner by addressing Israel. In this section, the readers are addressed more directly with the author using a hortatory subjunctive: Therefore let us be fearful lest the promise to enter his rest while still open 1 might seem to be lacking. This warning should come to us as both startling and challenging. Many of the popular English translations choose to translate this verse in a way that both seeks to clarify and interpret. I believe that the author here intended to be a bit more vague and that to clarify too much works counter to his intent. He wanted us to do a double take and to be encouraged to grapple and struggle with what he said here. This would then cause us to seek greater understanding and comprehension into what came before, and what followed. The context is critical here. Certainly that is always the case, but here it is even more critical than is normally the case. 1 Edgar Mcknight and Christopher Church, Hebrews-James, in the Smyth & Helwys Bible Commentary series (Macon GA: Smyth & Helwys, 2004), p. 103. PAGE 2 OF 21

The warning given here challenges us to think very carefully, and certainly I believe that versions such as the New Revised Standard Version and the New English Translation may capture the intent of this verse, but they do it in a manner that is somewhat like chewing and digesting our food for us. They have processed and smoothed out the meaning for us so that we do not need to struggle so much. Sometimes that struggle is good for us, as it challenges us to think and focuses our attention. I believe this is one of those places, where the author intended to startle and challenge his audience not only by what was said, but also by the manner in which it was said. He intended to open up the possibility of uncertainty and the potential for danger. This same theme is central to his purpose for writing this letter. He intended it to be challenging and to cause his audience to consider carefully the direction they were headed and to challenge them to change direction since they were not headed along the proper path. We need to take care as we explain, and especially as we translate Scripture, not to sanitize it and clarify it more than we should. In doing that we can often be guilty of exactly what the Pharisees, Herodians, and Sadducees did in the day of Jesus. In PAGE 3 OF 21

Mark 12:24 Jesus had these words for some of that group when He said: Jesus said to them, Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? Sometimes those challenging parts of Scripture spur us to understand things about God that otherwise would be hidden from us. Sometimes also our preconceived notions block out what is being said so that we are blind to that message. One of the messages that is often a mantra from the reformation is once saved always saved. Certainly there are passages of Scripture that provide assurance of salvation, while at the same time there others that challenge believers to be faithful to the end and to run the good race. We must be careful to not overstate, or to go beyond what is clearly taught in Scripture. At times things that we Eind illogical are held in tension in Scripture in a way that is beyond our comprehension, or understanding. The Word of God comes from the mind of God and we should expect that He does not think, or reason in the limited ways that humans do. The writer of Hebrews appears to be warning his readers of real danger that is before them if they do not continue in faith. He is clearly doing this because he believes they have a choice in all of PAGE 4 OF 21

this, and that that choice includes at least the possibility of making the wrong choice. As we read Hebrews it is of critical importance that we hear the message that the author intended and not a message that we have Eiltered through some theological perspective that is not clearly stated in Scripture. The fact that there is still disagreement on certain issues indicates that there is not absolute clarity; as good, honest, God-fearing people come to different understandings of things. On this issue of once saved always saved there is considerable disagreement and complex and detailed arguments are used on both sides. I would challenge all who read Hebrews to be open to the message in this Epistle and to carefully, and prayerfully consider that message. It is also important to hear the perspectives of others with respect and to honor their hearts too. In all of this, we are all trying to understand the message that God has for us. I will endeavor to do my best to interpret the text, but I am human and fallible so I urge you to carefully examine these Scriptures for yourself. In the translation that I have given above, I tried to be very literal to what is said in the text. I repeat that here for your convenience: Therefore let us be fearful lest the promise to PAGE 5 OF 21

enter his rest while still open might seem to be lacking. In addition, I am including some other translations of that verse from experts on Hebrews: First from Harold Attridge; Let us fear, therefore, lest with a promise to enter his rest left open, any 2 of you might be deemed to have fallen short. Next from F. F. Bruce; Let us therefore fear lest, when the promise of entering his rest has been left open, any of you should turn 3 out to have fallen short of it. The Eirst paragraph of chapter 4 not only focuses upon the entering of God s rest, but also clarieies the distinctive character of that rest. Verse 1 is a dire warning that might be stated very clearly like this, Therefore, while the promise of entering his rest is still open, let us take care that none of you should seem to have failed to reach it. The focal point here is upon the openness of the promise to enter God s rest. The experience of the rest in Canaan, the promised land, is a symbol, or type, of the complete rest that God intends for His people. This eschatological understanding of my rest in Psalm 95:11 is presupposed in 4:1 2 Harold W. Attridge, The Epistle to the Hebrews, in the Hermeneia A Critical and Historical Commentary of the Bible series (Minneapolis MN: Fortress Press, 1989), p. 122. 3 F. F. Bruce, The Epistle to the Hebrews, Revised Edition (Grand Rapids MI: William B. Eerdmans Publishing Company, 1990), p. 103. PAGE 6 OF 21

and developed further later on in the letter. The translation given by the NRSV ( take care ) is an attempt to create a parallel with 3:12 (Βλέπετε). However, the Greek word used at 4:1 is a much stronger word (Φοβηθῶμεν) than the word in 3:12. The fear that is spoken of here is a fear of falling short and of being judged to 4 have failed to enter into the rest of God. Verse 2 extends the exhortation of verse 1 by explaining that though the Israelites of the exodus had a message that potentially was beneeicial to them they failed to act on that message in a manner that gave beneeit (ὠφέλησεν). Both the ancient Israelites received the good news, and the audience of Hebrews received the good news. The message here, in verse 2, stands as a warning that if the current audience of Hebrews does not act toward the gospel with faith they will not beneeit either. Here the author of Hebrews likely has Caleb and Joshua in mind, who actually did respond in faith and therefore beneeited from the 5 gospel (cf. Numbers 14:24; 30). In the statement at verse 3 that, we who have believed enter that rest, it is important to note the present tense verb 4 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 104-105. 5 Edgar Mcknight and Christopher Church, Hebrews-James, p. 105. PAGE 7 OF 21

(Εἰσερχόμεθα). This present tense verb indicates that believers enter the rest promised by God not just in some far off distant future, but now in the present. The signieicance of this is important as it is directly related to the meaning of rest (κατάπαυσιν). The entry into rest by a Christian is possible because of the entry of Christ into the divine presence; and in some ways the experience of a Christian parallels His experience. This concept of rest is rich involving both personal and corporate dimensions. Concern for the individual dimension is prominent in 3:12, 4:1 and 4:10. Realized and future elements are involved and can be seen prominently at 10:25, 37-38; 12:26-29. With differing understandings of salvation come different understandings of the rest involved. As we move through the text of Hebrews we will be able to see how the author develops these different understandings of Christ and His role in 6 our salvation. As we come to verses 3-5, the rest of Psalm 95 is redeeined as a heavenly reality by interpreting the rest of Psalm 95 in terms of the rest of Genesis 2:2-3 And on the seventh day God 6 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 105-106. PAGE 8 OF 21

Ninished the work that he had done, and he rested on the seventh day from all the work that he had done. 3 So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation. NRSV. This connection can be seen Eirst because the author of Hebrews makes the comment although the works from the foundation of the world were Ninished. Both ancient and modern readers have read what is said here concerning works and rest as an indication that one of the works created by God is that he created rest. Jewish traditions support the idea that God created a future resting place that has existed since the very foundation of the world. This rest created by God, stands outside human history. It is not to be seen as some future reality that God He will create at some point yet to come, for humanity. It has been prepared since 7 the very beginning. Verses 4 and 5 bring the writers interpretation to greater clarity as they perceive the rest of Psalm 95 from the perspective of God having rested on the seventh day. This ancient, primordial rest by God in Genesis 2:2 then stands behind all later experiences 7 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 106-107. PAGE 9 OF 21

of rest. This is the type of rest that God intended for His people. The writer of Hebrews draws them to this deeinition of rest as something from God and far more attractive, and of greater quality than what normally would have been seen simply as rest. This was the rest that had previously been offered to Israel and was now being offered to those who have received the gospel message 8 of Jesus Christ. In this offer then is something connected to the eternal purposes of God and a part of creation even before the fall of humanity. This is something that was intended to be a part of what God had intended for humanity from the very beginning. In order to fuleill the destiny for which humanity was created they must enter this rest. This rest is, and was, a part of God s original creation plan. Verses 6-11 focus on what is plainly seen in that the author of Hebrews is not primarily interested in the scientieic linguistic analysis of ancient texts, or even in the situation of the ancient Israelites. The real emphasis, and focus here is on the possibilities confronting those who are being addressed by the exhortation here. The focus is upon encouraging this present audience. In 8 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 106-107. PAGE 10 OF 21

verses 6-9 the author Eirst repeats the argument (1) that those who were formerly disobedient failed to enter God s rest, but (2) that rest of God remains open for some to still enter. After this, the author shifts to another part of Psalm 95 (verses 7b-8a) in order to reinforce the good news that the present time is the time of salvation for the Christian community. The writer seized upon the term today (σήμερον) that was used by the psalmist to announce a new day some four centuries after the exclusion of the desert generation. Verse 8 then focuses on this fact to indicate that if Joshua had indeed given them the rest of God then a new 9 announcement would not have come later through the psalmist. In the Old Testament, two distinct and different traditions coexisted regarding the settlement of Canaan (Joshua 21:44; 22:4), and then there was also the tradition that the settlement of Canaan pointed ahead to another more fundamental reality (Psalm 95). The writer of Hebrews, chooses to focus upon the perspective of the contemporary generation of the people of God (that of the psalmist). That rest was seen as the Sabbath rest of God. The character of that rest, that was promised to the people of 9 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 107-108. PAGE 11 OF 21

God, is clarieied by the term Sabbath. This term had a signieicance and meaning that were developed in Judaism based on the instructions of Exodus 20:8-10, where the emphasis is upon rest and praise. The themes of festivity, joy, praise and adoration of God stand at the forefront in this emphasis. The rest spoken of, and developed here, is a rest that transcends time and place, but it is possible to begin to experience it in the here and 10 now. This Sabbath stands as a powerful element of hope, but even as they stand this can become a present reality. The joy and adoration of God should pour forth from the soul that has begun to comprehend what God has done in Jesus Christ. The promises and hopes of Judaism are fuleilled in the coming of Jesus. He initiates the way for human beings to truly enter into this joy and adoration of God in ways even more remarkable than what the ancients dreamt were possible. Those who enter into this rest cease from their own personal labors and take on a new reality of entering into the rest of God. The Einal challenge of verse 11 draws our attention back to the people of the exodus, who through 10 Edgar Mcknight and Christopher Church, Hebrews-James, p. 108. PAGE 12 OF 21

their disobedience failed to enter into the rest of God and fell. Their bodies fell in the wilderness, away from that rest, away from the hope that God had set before them when they began the journey. They began well, but failed to follow through to the completion of that journey. As we move on to verse 12 it is important for us to recognize that, for the Jews, a word was more than a sound with a certain meaning. Words had power. Words not only say something, more than that they do something; they take on a reality. In some sense we are at least still conscious of the power of words today. In a traditional marriage ceremony today, the man and the woman say I do to the vows that they have made to one another before witnesses. In these words are a power that unites this couple in a relationship that is real and thus it is far more than just words. As we turn to verses 12 and 13 we see this ideology of the power of words laid out. Not only is the word of God active it is also 11 living. It has a living power that enables it to divide even between soul and spirit. Dividing soul and spirit was something impossible for man to do. The meaning of exactly what is 11 Edgar Mcknight and Christopher Church, Hebrews-James, pp. 111-112. PAGE 13 OF 21

intended by this reference of dividing soul from spirit is hotly debated and there is no general consensus as to its exact meaning. Ellingworth gives this summary of the general meaning in the context of Hebrews: The general meaning is clearly that the active power of God s word reaches into the inmost recesses of 12 human existence, to lay bare and judge. God is thus able to judge not only our actions, but also our thoughts and the very intentions of our heart. He knows us better even than we know ourselves. Verse 13 makes it clear that everything about us is known by God. For God there is nothing about our actions nor even the reasons for our actions that is not open to Him. We need not try, to be false before God. We may fool ourselves and others, but there is no chance of us fooling God. Our account is to be made before God, who is the ultimate judge of all, and everyone. This, on the heels of what has been said before is a continuation of the warning set out by the writer of Hebrews calling on his audience to maintain faith and enter into the rest of God. It is perhaps the case that all of these warnings could seem overwhelming to the readers and so at verse 14 there begins an 12 Paul Ellingworth, The Epistle to the Hebrews A commentary on the Greek Text, in The New International Greek Testament Commentary series (Grand Rapids MI: William B. Eerdmans Publishing Company, 1993), p. 263. PAGE 14 OF 21

explanation as to the nature of our assurance and the core of the faith that is being called for by the author. Verse 14 begins by speaking of our great high priest who has passed through the very heavens themselves and it is in that truth that we are to hold fast our confession. He is the source of our hope and He provides the assurance that we will be able to receive what has been promised despite our own failings and shortcomings. He is sufeicient to the task. Not only is he capable, this high priest understands our weaknesses (ἀσθενείαις), because He has been through this crucible of testing. His soul has been tested in every way even as ours has and yet he did not sin. He lived through the crucible of the soul and its Eire without ever failing, though he was tempted and tested. Verse 16 then draws to a conclusion this chapter with an exhortation to then approach the throne of grace with boldness. So often we as Christians can be so timid and self-deprecating because we focus on ourselves. Here the writer of Hebrews challenges his readers to focus upon the source of our hope, Jesus, who brings us access to the mercy and grace of God. God is not just waiting for an opportunity to condemn us, He seeks our PAGE 15 OF 21

success and here the author of Hebrews challenges us to change our egocentric focus. We are challenged to focus on Him in faith and trust because He is able to do what we cannot and would never be able to do. He is the source of our hope. PAGE 16 OF 21

Synopsis This chapter continues the admonition to enter the rest of God using the example of the Israelites of the exodus. The connection between their journey of faith and that of the readers of Hebrews is made more apparent and a connection is made between their ability to choose and that of the readers of Hebrews to choose. A stark warning comes in the fact that the Israelites did not make it to the rest of God, and therefore did not beneeit from God s calling. In verse 2 the implication is that faith and listening are equated in some way with the display of faith through obedient action; this is required for entry into God s rest. The anger of God results in not allowing those, to whom that anger is directed, to enter His rest. This chapter makes the connection between the rest spoken of here in chapter 4 and the rest of God in Genesis 2 at the end of 6 days of creating. The warning also continues in verse 6 that though the way to that rest is open, some who formerly received the good news, failed to take the opportunity, and so failed to beneeit. This failure is directly linked (verse 6) with disobedience. Disobedience is then linked with a hardening of the PAGE 17 OF 21

heart in verse 7. The perspective of the writer of Hebrews is that even though some of the Israelites entered into the promised land that was not the rest that God had ultimately intended for His people. He intended something greater, a sabbath rest for His people. Verse 11 once again initiates the challenge to avoid disobedience and to make every effort to enter the rest of God. Verse 12 moves to the subject of the word of God and lets the readers know that it is an active force able to judge the thoughts and intentions of the heart. The warning is given here, that this word, will lay all things bare before God and that each person must give an account. Perhaps because this would seem to remove hope we are told that we have a great high priest who has passed through the heavens themselves. He is our advocate and sympathizes with our weaknesses as He has been tested as we are and yet He did not fail. Because of this we have hope, and not just hope, we can with boldness approach the throne of grace. This section provides powerful admonitions, but encouragement as well to approach our journey with hope and coneidence before God, because of Jesus Christ. PAGE 18 OF 21

Questions 1. What are some ways that you deeine rest? 2. What are some ways that you pursue rest? 3. Why is rest desirable? 4. What is the good news that was proclaimed to both the people of the exodus and the original audience of Hebrews? 5. What are some ways that hearing something good can be beneeicial? What are some ways that hearing good news is not beneeicial? 6. How would you deeine faith? 7. How is listening related to faith? 8. How do you think disobedience causes people to fail to enter the rest of God? 9. How do you think understanding of rest is augmented by our understanding of Sabbath? 10. What are some ways that you see words having power? 11. What do you think it means for God to judge a person? 12. How important is intent when judging the crime of a person? PAGE 19 OF 21

13. What do you think it means for God to judge the intentions of our heart? 14. What do you think is the confession that we are to hold fast? 15. What does it mean for us to have Jesus as our great high priest? 16. What are some ways that we can approach the throne of grace with boldness? 17. What are some ways that God has given you grace when you needed it? PAGE 20 OF 21

What is Important to know? To Take Home It is important to know that the author of Hebrews here sets up for the people who left Egypt in the exodus as an example. The idea is to challenge his current readers to see that they are facing the challenge of living in the wilderness in their own lives. In this perspective, the challenge is will they respond in faith as did Joshua and Caleb did, or will they respond as most did, and died in the wilderness. Why do you think it is important to study the Bible? Where is God in these words? God is, in the words of Hebrews 4, offering the promise of entering His rest and by preserving the exodus account for the generations that followed showing them the way to His rest. We also see that God rested and He actually opens a way for us to enter into His rest. We see God in the words of David challenging those who would follow to hear the voice of God and not to harden their hearts, today. We are told that the Word of God is living and active and able to judge our very thoughts and intentions. Where is God in your life today? What does any of this mean for how I live my life? This means that the life I am living now, on a daily basis, is my wilderness experience and how I respond dictates whether I will enter God s rest, or die in the wilderness. How I respond is critical. God has provided a way for me to enter His rest, but I must choose that way in order for it to be effective for me. The Word of God is critical in this and I think this means both the written word in the form of the Old Testament and then also the New Testament, that was at the time this was written was not available. This life is my time of testing, in order to determine if I will trust God, or not. What are some ways that you struggle to trust God? What is the word of God calling us to do? The word of God is calling us to respond in a way that demonstrates our trust for God. That trust is demonstrated at a practical level when we live our life in a manner that demonstrates that we are listening and responding to God by changing our actions, and even our thoughts and intentions to conform to His words. How does the Word of God change you each day? PAGE 21 OF 21