THOUGHTS ON HEBREWS III AND IV.
“For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end; while it is said, To-day if ye will hear his voice, harden not your hearts as in the provocation.” Heb. iii, 14, 15.
Here observe, 1. What is to be held, viz., the beginning of our confidence. 2. How it is to be held, viz., in a steadfast manner. 3. How long it is to be held, viz., to the end. 4. What measures this duration, viz., the period called “To-day.” 5. Thus verse 15 is the measurement of verse 14. For what verse 14 enjoins upon us, verse 15 limits and defines by the phrase “WHILE it is said To-day.” So it is seen that the period during which we are under trial as designated in verse 14, is the period called “To-day” in verse 15. THE “TO-DAY” OF HUMAN PROBATION.
“Again he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts.” Heb. iv, 7.
This is the day of human probation. It is the day in which men may hear God’s voice, and find forgiveness. But this day is limited. There is a bound beyond which it will not extend. God has fixed the limits of probation, and we are swiftly hasting forward to its close. Besides the general period assigned to mankind at large, which is now almost expired, there is in the case of many of us a period limited which shall close our own personal probation forever. Our own individual day may close before that of mankind in general. How should the thought of these things inspire us to act while the day lasts. It is only the present moment that we can call our own. A point stands before us in the future which shall close our probation. Then let us use the passing moment. Now, while it will avail, let us seek God with all the heart. To-day it is possible for us to be accepted of him. Soon it will be absolutely too late. THE TWO DAYS OF HEB. III AND IV.
When it is said (Heb. iv, 8), “For if Jesus had given them rest, then would he not afterward have spoken of another day,” it is plain that the apostle has reference to the day spoken of in the previous verse. In that verse the Holy Spirit speaks of a certain period of time as limited by divine appointment for human probation. This period is called “To-day.” But why should Paul speak of this day of probation as “another day.” This is made plain if we turn back to the previous chapter, where a former period of probation is mentioned in intimate connection with the period of probation which we now enjoy, and both of these periods are termed days. Thus we read, Heb. iii, 7–9: “Wherefore, as the Holy Ghost saith, To-day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years.” The first of these days was the day of temptation in the wilderness. It was forty years in duration. Had those who entered the promised land at that time received the rest which God has designed for his people, then another day of probation would not have been spoken of by the Spirit of God through David some five hundred years after that event. But inasmuch as the rest which the Hebrews received in the possession of Canaan was not the final rest promised, another day of probation is spoken of in Ps. xcv, which the apostle here quotes. The day of temptation in the wilderness was the first of these days; and the present day of probation, called by the Holy Spirit “To-day,” is the second. At the close of the first of these days, Israel entered Canaan; at the close of the second, the Israel of God will enter the rest which remains for them. And thus it follows that the announcement of a second day of human probation, which even yet continues, is direct and conclusive proof that the rest promised to the people of God is still future. THE NAME JESUS IN HEB. IV.
“For if Jesus had given them rest then would he not afterward have spoken of another day.” Heb. iv, 8. This does not refer to our Lord Jesus Christ, but to Joshua who led Israel into Canaan. And thus it is explained in the margin. Jesus is the Greek spelling of the Hebrew name Joshua, just as Esaias is the Greek spelling of the Hebrew name Isaiah; and in short, just as almost all the Old Testament names are changed in their form of spelling in the New Testament. The word Jesus is used for Joshua in Acts viii, 45: “Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles.” The Hebrew name Joshua signifies Saviour, and such is the signification of the name Jesus. Matt. i, 21, margin. “For we which have believed do [as the final reward of our labor] enter into rest, [for the case of those who were by oath excluded from entering the rest of God, proves that there is such an entrance for those who are counted worthy of it;] as he said, [in Ps. xcv.] As I have sworn in my wrath [to the rebels in the wilderness] if they shall enter [a Hebrew expression signifying they shall not enter] into my rest; although the works were finished from the foundation of the world [i. e., although I entered that rest when I finished the work of creation].” THE GOSPEL PREACHED IN THE WILDERNESS.
“For unto us was the gospel preached as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.” Verse 2.
Many people have the impression that in the wilderness there was nothing given the people but law, and nothing enjoined but works. Yet Paul shows us that the people in the wilderness had the gospel preached to them, and that their grand failure arose from the lack of faith in that which was preached to them. But the form of expression is remarkable. He does not say the gospel was preached to them as well as to us. He says: “For unto us was the gospel preached as well as unto them.” So it appears that when the gospel was preached to them in the wilderness, what was said to them pertains also to those that should live afterward. They had the promise of entering into his rest. That was preached to them with all its conditions and with all its importance. What was said to them was also addressed to all the heirs of salvation to the end of time. They failed because they did not in their hearts mix faith with the word preached; and all others will fail in the same way who act thus. By the term gospel in verse 2, it is evident that there is direct reference to the promise mentioned in verse 1. That promise was made to them, but was not secured by them because of unbelief. That same promise passes to us, to be inherited by us, or to be lost by us, according to our own action. Is not this a reference to the doctrine of election? And are there not some persons who must certainly be saved? It is no doubt true that a certain number will be gathered into the kingdom of God at last. But everything in the Bible shows that particular individuals are not determined upon. On the contrary, to each genera-29 tion there has been the offer of admission to this rest. Had the rest into which Israel was introduced by Joshua been the rest to which the promise of God relates, then David would have made no mention long afterward of another day of probation in which the heirs of salvation are to be made up. And indeed, though Canaan were not the promised rest, we may say with safety that had the whole body of the Hebrew people accepted the gracious offer of eternal salvation, the whole number of the heirs of salvation would long since have been accomplished. But they to whom it was first preached refusing to accept, the offer has been passed forward to the next generation, and to the next, and thus has come down to us. And thus in a certain sense we are indebted to the refusal of past generations for the opportunity to seek this rest. Had they all accepted the offer, the number of heirs would have been completed, and the generations of men would have come to an end long ago. But the unbelief and blindness of others have caused this number to remain unfilled till now, and thus existence and probation have been extended to us. All have the offer, yet most men live in vain. The offer of salvation still holds good to this, the last generation of men. Yet how small a number of places did actually remain unfilled when this generation came on the stage of action. How great a competition for them we should naturally expect to see. And yet it is with the utmost difficulty that these places will be filled. Surely every lost man can blame only himself. GOD’S REST INTO WHICH THE SAINTS SHALL ENTER.
The works of God were finished from the foundation of the world. That is to say, when the works of God, recorded in Genesis 1, were finished, he had accomplished his purpose in creating worlds. His rest from that work still continues. It is but another term for that state of satisfaction which the great Creator experiences in the contemplation of his infinite work. He has given existence to innumerable worlds, and peopled them with many orders of intelligent and holy beings. In their blissful existence, and in their devout adoration, he finds delight. For his pleasure they are and were created. Rev. iv, 11. All unfallen beings are by virtue of their creation sharers in that exalted rest. But while their probation lasts, they are on trial to determine whether they shall be confirmed in this state of blessedness or expelled therefrom. MAN ONCE HAD THIS REST IN POSSESSION.
The future rest of the saints will be of the same character as that which man had in his innocence, differing from it chiefly in that he was then upon probation, but will be, in the coming kingdom, no longer upon trial. The whole earth in its sinless loveliness belonged to Adam. His home was Paradise. The tree of life was his. He had free converse with his Creator face to face. This rest he lost by sin. This rest redemption will restore to the overcomer. God has had great compassion on our race. He gave to man a period of probation in the garden of God, and when they failed in that exalted place, he has given them a state of probation in this sin-accursed world to recover their lost innocence, and to regain and secure forever their ancient Eden home. THE NATURE OF GOD’S REST.
1. The rest of the Creator was entered upon when he finished the work of creation.
2. When God had rested upon the seventh day, he put his blessing upon that day, and set it apart to a holy use.
3. But though he hallowed that day as a memorial of his rest from the work of creation, he still continues his rest.
4. God still rests in that his work of creation is done, and that he takes infinite delight in what his hands have wrought. But he works even from the beginning, if we consider that it is by his power that the heavenly bodies are upheld, and that they are caused to continue their motion, and that it is his providence that watches over and preserves everything. Thus there is no real discrepancy between the words of Paul, Heb. iv, 3, and the words of the Lord Jesus, John v, 17.
5. The seventh-day rest of the Creator was to lay foundation of a weekly memorial of creation; but the continued rest of God is his own condition of infinite blessedness as he views the innumerable host of holy beings that exist in consequence of that work, and that offer before him grateful adoration. THE SABBATISMOS WHICH REMAINS.
“There remaineth therefore a rest to the people of God.” Heb. iv, 9. The margin reads instead of “rest,” “keeping of a Sabbath.” This is a very important reading, certainly, if it be reliable. And it is susceptible of clear proof that this reading is to be depended upon. The apostle does not use the word katapausin in verse 9 for “rest,” as he does in verses 1, 3, 5, 8, 10, but he selects another word, sabbatismos. This word is thus defined by the lexicons:
Donnegan’s Greek and English Lexicon defines it thus: “The celebration of the Sabbath.”
Dunbar’s Lexicon defines it as follows: “Observation of the Sabbath.”
Liddell and Scott: “A keeping of the Sabbath.”
Schrevellius: “Observance of the Sabbath.”
The marginal reading of Heb. iv, 9, is therefore correct. The noun sabbatismos represents the act which is indicated by the verb sabbatize. This verb sabbatize expresses the act of Sabbath-keeping, and the noun sabbatismos is the name of the act. We therefore learn from this text that the keeping of the Sabbath is to characterize the rest of the saints in the kingdom of God.
One of two things must be true: 1. The saints are to keep in the kingdom of God the antitype of the Sabbath of the Lord; or, 2. They are to keep in that kingdom the Sabbath itself. But they are not to observe the antitype of the Sabbath; because they are to keep the Sabbath itself forever. This great truth is plainly revealed in Isa. lxvi, 22, 23. It being therefore an undeniable fact that the Sabbath is to be regularly observed in the kingdom of God when it shall be established upon the earth, we may with strict propriety understand the apostle to state that great truth in Heb. iv, 9.
We have seen that the final rest of the saints in the kingdom of God is simply the restoration of that which man lost by sin. He then had Paradise, the tree of life, innocence, felicity, and he had personal intercourse with his Creator, and with the angels. All this he shall have again, and with this grand difference, that he shall be in no danger of losing it a second time. And let it be observed that when God gave to man Paradise, he gave him the Sabbath; and when he restores the redeemed to Paradise again, the whole family of the second Adam shall keep it even for endless ages. THE SEVENTH DAY IN HEB. IV.
1. “For he spake in a certain place of the seventh day on this wise, and God did rest the seventh day from all his works.” Heb. iv, 4. This relates to the first seventh day of time.
2. “And in this place again, If they shall enter [i. e. they shall not enter] into my rest.” Heb. iv, 5. The allusion to the seventh day which Paul emphasizes by the word “again” is found in the facts presented in verse three. That state of supreme felicity which the Creator experiences in receiving the adoration of the infinite host of happy beings created by himself, is what Paul refers to by his rest. This he entered upon when on the seventh day he rested from all his works.
3. There remaineth therefore a rest [Greek, sabbatismos, the keeping of a Sabbath] to the people of God. Verse 9. So the rest-day of the Creator hallowed in Eden shall be observed by immortal saints in the future and everlasting kingdom of God. THE OATH IN THE WILDERNESS.
Did this absolutely exclude the rebels from all opportunity to secure an entrance into the kingdom of God? It certainly did shut them out from Canaan. Did it also cut them off from all chance to prepare for the Paradise of God? Perhaps this cannot be determined with certainty. The oath of God in Num. xiv makes distinct allusion to the new earth as well as to the land of Canaan. Some things in Paul’s comments upon this oath strongly indicate that the men who were by it excluded from Canaan were also excluded from the opportunity to gain Paradise. 1. The rest which God shut them out from, is that rest into which believers are to enter. Heb. iv, 1–3. 2. The rest which they failed to reach, remains for us to enter. “Some must enter therein, and they to whom it was first preached entered not in because of unbelief.” Verse 6. This cannot be Canaan merely from which they were excluded, for it is not Canaan, but Paradise, that we are invited to enter. 3. Even those that entered under Joshua did not receive the rest of which Paul speaks, and to which God’s oath relates. Verse 8. This not only argues that the rest is even yet future, but it also indicates that the rebels in the wilderness were, by the oath of God, excluded therefrom. This is an awful topic. Let us hope that the oath had reference to Canaan as a type of Paradise, and that it did not cut the rebellious Israelites off from all space of repentance. This verse reads thus: “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.” Some assert that Christ is referred to by this text. The proof may be thus stated:
1. The pronoun he, relates to a single individual.
2. The past tense is used with reference to his entrance into rest.
But this is very insufficient proof that Christ is the subject of this verse. Nothing in the connection in any way relates directly to him. The use of the past tense for the future is very common in the Bible. And the use of the singular for the plural, is also of frequent occurrence. The previous verse plainly indicates that the entrance of the people of God into their rest is the subject of this statement. That Christ could not be here intended by the apostle is evident:
1. Because no text represents him as having yet entered into rest. 2. When he says [John xvii, 4], “I have finished the work which thou gavest me to do,” it relates to the first of his three offices, that of prophet. But his violent death remained to be suffered, and his whole work in the heavenly sanctuary as high priest remained to be fulfilled. 3. When he went away to his Father he entered upon the great work of mediator, intercessor, advocate, or high priest. It became his work to be touched with the feeling of his people’s infirmities, and ever to live to make intercession for them. Heb. iv, 15; vii, 27. 4. He went away to his Father to prepare mansions for his people. John xiv, 1–3. 5. Even the measure of Christ’s sufferings will not be filled so long as any of his saints suffer. Col. i, 24. 6. Even now the Son of God may be crucified afresh and put to an open shame, and trodden under foot. Heb. vi, 6; x, 29. These facts are quite sufficient to show that the Saviour has not yet entered upon his rest. That rest, however, is at hand to come, and it will be glorious. When he enters upon it all his saints will share it with him. They shall behold the glory which he had with his Father before the world was, and they shall enter into his joy, never to know sorrow more. Thank God that this rest is sure to all who overcome.