Battle Creek Bible Class. July 18, 1868.
By J. M. A.
REMARK. The apostle here pursues and completes the exhortation commenced in the previous chapter, drawn from the comparison of the Saviour with Moses. Before proceeding to consider the character of Christ as a high priest, in comparison with the Jewish priesthood, he proves from an argument based on Old Testament scriptures—which were regarded as good authority by the Hebrews—that there still remains a rest for the people of God; that the promise of rest made to the Hebrews of old, as really pertains to Christians as it did to them, and that there is the same danger of Christians coming short of this promise, through unbelief and disobedience, as there was of those to whom it was first made. Verse 1. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. Q. From what is this conclusion drawn? A. From the noted example related in the previous chapter, where Israel of old hardened their hearts, and so through unbelief and disobedience came short of the rest promised them. Q. What kind of fear is here recommended? A. That which leads to caution, care, and watchfulness, and makes one continually apprehensive of the possibility of failing to receive the promise. A. God's rest. It is called his rest because it is that which he enjoys, and which alone he can confer. Q. To what is reference probably made, in the phrase, “come short of it?” A. Probably to the journey of Israel to the promised land, where they came short and fell in the wilderness. Verse 2. 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. Q. What is meant here by the phrase, “gospel preached?” A. Gospel means good news, or glad tidings, and the meaning here is, that the good news, or glad tidings of rest, is announced to us as really as it was to Israel of old. REMARK. “The translation here given,” says Dr. Barnes, “by no means conveys the sense of the original.” As it is here given it would seem that the gospel, as we understand it, or the whole plan of salvation, was communicated to the Jews as well as to us. But this is not the idea. The discussion has reference only to the promise of rest, and the assertion of the apostle is, that we are evangelized (for such is the literal translation,) as well as they, or that the good news of a promise of rest is made to us as really as it was to them. Q. Why were they not profited by the “word preached?” A. Because they despised and rejected it, as many are in danger of doing at the present time. They lived and died as many do now, as though no such promise had been made, or, as though it was of the smallest possible importance whether they received it or not. They heard, but faith was not mixed with their hearing. It is not enough to hear the word of God, but we must believe it. Verse 3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest; although the works were finished from the foundation of the world. Q. What is the meaning of this passage? A. The meaning is doubtless this: God made a promise of rest to those who believe; but those to whom the promise was first made were excluded through unbelief; and the argument, therefore, is, that the promise is still good to believers, inasmuch as God designed that some should enter into his rest; or that it should not be provided and offered in vain. For Scripture proof that God has a rest which he calls his own, reference is made to the creation, when he finished his work and rested the seventh day. Q. But it reads, do enter, &c.—in the present tense. How reconcile this with the idea that the promise is future? A. In Scripture the present tense is often used where it clearly means the future. As an instance, Paul says, in chap. xii, 22, “Ye are come unto Mount Sion, and unto the city of the living God, &c.” Q. “If they shall enter,” &c. What contingency is here designed to be expressed by the word if? A. Not any. The literal meaning is, “They shall not enter, &c.” See chap. iii, 11. Verse 4. 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. Q. Does the apostle introduce this text to prove anything respecting the Sabbath? A. No. He brings it to prove that God’s rest was not limited to the promised land of Canaan, but that his rest had claims to more ancient authority. Verse 5. And in this place again, If they shall enter into my rest. Q. What does Paul mean by “this place again?” A. He means that God spoke in this place again, concerning his rest,—i. e. in the 95th Psalm, to which reference had been made so often. Verse 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief. Q. From the apostle’s argument in the previous verses what is his conclusion? A. He holds, from the proof given, that it yet remains that some must enter into his rest, and as those to whom it was first preached entered not in because of unbelief, it therefore follows, by clear inference, that those who believe will enter in. Verse 7. 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. Q. What can you say of what is stated in this verse? A. It seems to be an additional thought of the apostle, that came to him while stating his conclusion, as commenced in the 6th verse and finished in the 9th. He quotes from this same 95th Psalm, and his object is to show that the promise was not confined to ancient Israel, but that “after so long a time,” nearly 500 years, David regarded the promise as still existing, in that he limited a certain day wherein man might still be invited to partake of it, saying, To-day, &c. Verse 8. For if Jesus had given them rest, then would he not afterward have spoken of another day. Q. What can you say of Jesus in this passage? A. It means Joshua (see margin), the successor of Moses, who led Israel into Canaan. Jesus means one who saves, or Saviour, and is the Greek mode of writing Joshua. Paul here further proves that the promised rest does not relate wholly to the land of Canaan; if it did, David would not have spoken, so long after, of another day. Verse 9. There remaineth therefore a rest to the people of God. A. It is the apostle’s conclusion, plainly stated; that, according to the Scriptures, there must, and does still, remain a rest (or keeping of a Sabbath, margin,) promised to the people of God. We may conclude from the literal signification of this rest, that it will be the observance of a sacred repose, like the “keeping of a Sabbath,” the same as God enjoyed when he rested on the seventh day from his work of creation. Q. Is the Sabbath—properly so called—here referred to? A. It is not. The word here rendered rest, is not the same original as Sabbath. Manner or quality seems to be referred to rather than time. Q. Why Paul’s anxiety to prove that there still remaineth a rest for the people of God? A. A new system of religion had been introduced. The Jewish rites and ceremonies had been supplanted by the Christian. These Hebrews, to whom Paul was writing, were asked to abandon forever their long-cherished mode of worship, to which they were so much attached, and accept, instead, the simplicity of the Christian religion—Paul introduces Christ to them as the grand center, or great high priest, of the new system. Before accepting all this, the query might naturally arise in the minds of the Hebrews, whether the promise of God did actually reach beyond their dispensation; or whether, if their ancient system was to be done away, and cease forever, the promise did not also cease with it. It seemed, therefore, important under such circumstances, to convince them beyond a doubt that the promise was still good, and that they had still better reasons to hope and labor under the new system than under the old. Unless he could convince them thus it would be useless to further urge upon them the claims of Christ; but having thoroughly enlightened them on this point, he is prepared to present to them Christ as their great high priest, and proceed to consider his character as such, in contrast with the priesthood of the former dispensation. Verse 10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Q. Does not this prove the immortality of the soul, and that people now enter into rest when they die? A. Do not think it does. This is another instance of the use of the present tense to express what will take place in the future. The meaning is, that he who shall be so fortunate as to enter into the heavenly rest, will then cease from his own works, as God did from his, when his creative work was completed. Verse 11. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. Q. Is the labor that we are here exhorted to perform, the same as the works referred to in verse 10? A. Doubtless it is. To finally overcome, and gain the heavenly rest, this exhortation of the apostle must be heeded. The failure of the Israelites to enter the rest of Canaan is given as an example of unbelief; and indeed it is said, 1 Cor. x, 11, that “all these things101happened unto them for ensamples; and they are written for our admonition,” &c. J. M. A.