Letter to the Hebrews by M. C. W.

International Tract and Missionary Society · Oakland, California · Nov 4, 1889

FromSigns of the Times, Vol. 15, No. 42.

Letter to the Hebrews.

By M. C. W.

HEBREWS 4:6-16.

(Lesson 7, November 16, 1889.)

WHAT was the rest to which the children of Israel were going when they left Egypt?
Has the Lord determined that some shall enter into his rest?

“Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief.” Heb. 4:6.

Why did they not enter into it?—Ib.
By whom did he speak concerning his rest long after the time of Moses?

“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.” Verse 7.

Where were those to whom David spoke?
If they were then in the land of promise, why were they warned against the example of their fathers, lest they should also fail to enter the rest of God? See note.
Did Joshua give the people rest?

“And the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. 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.” Josh. 21:43, 44.

Did Joshua give the people the seventh-day Sabbath?
Did the Lord ever declare in his wrath that the people should not keep the Sabbath?
Is it not, then, evident that the Sabbath is not the rest spoken of in this chapter?
Was the rest that Joshua gave them the true rest promised to the faithful people of God?

“For if Jesus had given them rest, then would he not afterward have spoken of another day.” Heb. 4:8.

If the true rest had been already given, would he hold out a future hope concerning it?—Ib.
What is meant by the expression, “Then would he not afterward have spoken of another day”? Ans.—Barnes paraphrases this passage thus: “Then God would not have spoken of another time when that rest could be obtained.” This must be correct.
What is the conclusion from this argument?

“There remaineth therefore a rest to the people of God.” Verse 9. See note. 15. Have the people of God yet entered this rest? “For he that is entered into his rest, he also hath ceased from his own works, as God did from his.” Verse 10. See note. 16. To what intent are the brethren further admonished? “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.” Verse 11. 17. What is said of the word of God? “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” Verse 12. 18. What is that word of God that will discern every thought and intent of the heart? “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Eccl. 12:13, 14. 19. Before whom are all things open? “Neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do.” Heb. 4:13.

What is the evident intention of these verses? See note.
What is Jesus called in verse 14?

“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” 22. What assurance is given in verse 15? “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Compare chap. 2:10, 17, 18.

How may we come to the throne of grace? Heb. 4:16. Ans.—With confident assurance, but not presumptuously.
What shall we find at the throne of grace?—Ib.

NOTES.

It has been seen that Moses was typical of Christ, and the house of Israel represented, in like manner, the household of faith. This being so, analogy would prove that the land of Canaan is typical of the true rest which God promises to his people. The children of Israel inherited that land according to a promise made to the fathers; but the promise made to Abraham and his seed was of the earth, or the world, which God first gave to Adam, and which he lost by sin. The seed of the woman who was to bruise the head of the serpent, became also the seed of Abraham, and heir of the promises—heir of the world. Gal. 3:16; Rom. 4:13. Through him all the faithful become heirs to the promise to Abraham (Gal. 3:29); and they shall inherit the earth. Matt. 5:5. Ps. 37:11 says: “The meek shall inherit the earth; and shall delight themselves in the abundance of peace.” When this is fulfilled, then the antitype of the peaceable possession of the land of Canaan by the children of Israel will be fulfilled. Then shall the weary saints of God have rest. The words of our Saviour, the King, at his coming, show the relation that Heb. 4:3 bears to our future rest. Then will he say: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Matt. 25:38. THE apostle has now reached the third point in his argument to the Hebrews. The first and second were the superiority of Christ to angels, and to Moses. Moses was called to lead the children of Israel into the land of promise; but he failed in a single point, and was not permitted to cross over Jordan. Joshua was appointed his successor, and under him the people inherited the land, and obtained rest from their homeless wanderings. But here we learn that Joshua did not give them the rest contemplated in the promise to Abraham and his seed. Another leader must bring them into that rest, when Abraham himself shall inherit the land. See Acts 7:5; Heb. 11:9, 13. This leader, the Captain of our salvation (Heb. 2:10), must be as far superior to Joshua as the antitype is superior to the type; as the peaceable and everlasting possession of the earth redeemed is superior to a temporary residence in the land of Canaan, surrounded by envious foes. “THE word of God is quick [living], and powerful, . . . and is a discerner of the thoughts and intents of the heart.” It may be thought that this applies to more than the law alone. But those who think so forget the exceeding breadth of the law. It is infinite, and includes all revelation, the entire Bible, including the life of Christ, for that is but a commentary on the law of God—an expansion of its principles. MUCH misapprehension exists in regard to verse 9. If the rest remains, and if the brethren are warned lest they should fail to reach it, the conclusion is unavoidable that that rest is altogether future, and that the saints have not yet entered into it. Yet some claim that it is a present blessing, but contrary to the whole tenor of the apostle’s argument. Lange’s Commentary says: “From the nature of the rest of God it follows that for the people of God, so long as they are still on their pilgrimage to their final goal, it must of necessity be in the future.” The whole argument proves it to be a future inheritance, not a present blessing. VERSES 12 and 13 are a fitting sequel to the warnings that have been constantly urged upon the brethren, to make sure work to enter the rest of God. No deception can be practiced upon Him with whom we have to do.

ADDITIONAL NOTES.

FOR fuller explanation of that part of the lesson concerning the rest, see article of last week, entitled, “The Rest That Remains.” HEB. 4:8 reads: “For if Jesus had given them rest, then would He [God] not afterward have spoken of another day.” “Jesus” in Greek is “Joshua” in Hebrew, just the same as “Carl” in

German is “Charles” in English. Acts 7:45 is another example of where “Jesus” is used for “Joshua.” The common version Grecized the Old Testament names or allowed the Grecized names to stand, and thereby many who do not understand this are confused. “Elias” in the New Testament is the same as “Elijah” in the Old; “Eliseus” in the New, as “Elisha” in the Old; “Osee” in the New, as “Hosea” in the Old; “Esaias” in the New, as “Isaiah” in the Old; and many other instances. Wherever an Old Testament name is used in the New Testament, in the Revised Version, it has the same form as in the Old Testament. This is an improvement. NOTICE the assurances which are given Christians in the person of their High Priest. 1. He is a great High Priest. He said to his sorrowing disciples, as he was about to leave them, “All power is given unto me in heaven and in earth.” Matt. 28:18. He is able to save “to the uttermost.” Heb. 7:25. He “is able to keep you from falling, and to present you faultless before the presence of his glory [which will pierce every covering] with exceeding joy.” Jude 24. He is truly great; for, as we have learned in past lessons, he created all things. Col. 1:16. Certainly, we can trust his power. HE is not only able to do, but he knows how to do; he is wise. He was in the bosom of the Father before the worlds were. John 1:18; 17:5. His wisdom was greater than Solomon’s (Matt. 12:42); it even surprised his enemies. Matt. 13:54. God has “abounded toward us in all wisdom and prudence” (Eph. 1:8), but this he did through Christ, “who is made unto us wisdom,” who is the manifestation of “the power of God, and the wisdom of God.” 1 Cor. 1:30, 24. To sum it up in one sentence: In Christ “are hid all the treasures of wisdom and knowledge.” Col. 2:3. Certainly, we can trust the power and wisdom of this great High Priest. JESUS is not only able and wise, he is also willing. Willing to do implies love and mercy toward them for whom it is done. Christ is loving and merciful. God so loved the world that he gave his Son. John 3:16. Jesus so loved the world that he came down here, was made in the fashion of men, was “made to be sin for us;” “he bore our iniquities,” he became obedient unto death, even the death of the cross,—he “gave himself for us, that he might redeem us from all iniquity.” See Rom. 5:6-9; Phil. 2:7; Isa. 53:5, 6; Phil. 2:8; Titus 2:14. He can be touched with the feeling of our infirmities; he was tempted in all points like as we; he is a merciful and faithful High Priest. Plentitude of power, of wisdom, of love, is in him. “In him dwelleth all the fullness of the Godhead bodily.” Can we not trust this trinity of power and wisdom and love? “Let us therefore come boldly [with confidence] unto the throne of grace, that we may obtain mercy [for all past sins], and find grace to help in time of need.” Thanks be unto God for “his unspeakable gift.” M. C. W.