Jesus Christ is Superior to Joshua as God’s Rest-Provider (Hebrews 4:1-13)

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’” although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.” (Hebrews 4:1-5, NKJV)

Entering God’s Rest is Conditional

“Therefore,” in view of the fact that the unbelieving/disobeying Israelites did not enter God’s physical rest in Canaan (3:16-19; cf. 3:11), a promise remains of entering God’s spiritual rest. “Today,” referenced five times in this section (3:7, 13, 15; 4:7), applies to what is currently relevant. While inheriting the Promised Land was denied to those who were rebellious and disobedient, it was given to the next generation (Josh. 3:14-17; 21:43-45; cf. Acts 7:2-5, 17, 45). Now an even better rest is available.

“Let us fear” [phobéō], not merely “be careful” (NIV) but be fearfully anxious, “lest any of you seem to have come short of it” (cf. 2:3; 3:12). The noun phóbos describes fear, dread, terror (2:15), although another connotation is reverential fear (of God) (cf. Rom. 3:18; 8:15; 2 Cor. 7:1). Those drifting away from Christ ought to be fearfully anxious, while the faithful should also fear for them but not necessarily for themselves (cf. Phil. 4:6; 2 Tim. 1:7).

 

The verb rendered “the gospel was preached” (NKJV) is euēggelisménoi, meaning, “we have had good news proclaimed.” The ancient Israelites also had “good news” (NASB) proclaimed to them with respect to their temporal rest, whereas the good news Christians have received involves a superior rest.

The Israelites did not profit from the good news they received because it was not mixed or united with “faith” [pístis]¹ (cf. Num. 13:31–14:4, 11); “they were not united by faith with those who listened” (ESV). They did not trust in God’s promise to give them the blessed inheritance, so they refused to do what God expected them to do in order to receive it. Instead they wanted to return to their former life in Egypt.

Their lack of faith meant they did not obey God (cf. v. 6, 11; 3:18-19). In contrast, we the “believing [or ‘faithful’] ones” [pisteúsantes] are entering the rest (4:3-5). The participial expression “believing [or ‘faithful’] ones” is not a statement of what we have done but is descriptive of who we are (cf. Acts 2:41, 44; 16:33, 34). We are entering [eiserchómetha] (present tense), currently. This could be in reference to the spiritual rest and peace we now enjoy in Christ (cf. Matt. 11:28; John 14:27; Eph. 2:14). Contextually, however, it seems to be alluding to the future rest in heaven (cf. vv. 1, 9, 11), which is so certain, based on God’s promise, it can be spoken of as a present reality, but only for those who are faithful (cf. 1 John 2:25; 5:13). Scriptural confirmation is given (cf. 3:11) by repeating Psalm 95:11.

God’s works of creation were completed “from the foundation of the world,” alluding to his “rest” (cessation of creative activity) as he retired into heaven following the formation of the universe. All who are faithful have the assurance of entering God’s rest. Two OT quotations, Genesis 2:2 and for the third time Psalm 95:11, confirm that God’s rest has been prepared from the beginning, although forfeited by faithless Israelites.

Some Must Enter God’s Rest

“Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, ‘Today,’ after such a long time, as it has been said: ‘Today, if you will hear His voice, Do not harden your hearts’” (Hebrews 4:6-7).

Those to whom it was first proclaimed (v. 2) did not enter God’s rest because of “disobedience” [apeítheian] (cp. 3:18-19). Again Psalm 95:7-8 is quoted, being spoken by the Holy Spirit (3:7) through David (4:7). The significance of “Today” is that God’s promised rest is currently valid but is also conditional: “if you will hear His voice, do not harden your hearts.”

The New Heavenly Rest

“For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His” (Hebrews 4:8-10).

The Hebrew name “Joshua” corresponds to the Greek name “Jesus.” The physical rest in Canaan under Joshua’s leadership was not all that God had in store for his people in view of “another day.” “There remains therefore a [sabbath] rest for the people of God” (cf. John 14:1-6; Phil. 3:20). The Greek term sabbatismós (“sabbath rest”), its only occurrence in the NT, is not a reference to the day of rest but the type of rest. When God’s rest is entered, we will cease from our earthly labors and toils.

Diligence in Entering God’s Rest

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:11-13).

We are to “be diligent” [spoudázō], “to be especially conscientious in discharging an obligation, be zealous/eager, take pains, make every effort, be conscientious” (BDAG 939).² We have not yet arrived. It is not the time to sit back and slumber. We must diligently strive and eagerly march forward to enter God’s rest.

Why is this so important? Lest anyone fall³ according to the same example of disobedience (cf. v. 6; 3:16-19). “For” [gár] God’s written word, which speaks of Israel’s foolish defiance, has a powerful effect on those who are receptive to it. The word of God is “living,” not a detached, lifeless document of mere paper and ink (cf. 1 Pet. 1:23, it “lives and abides”). The Holy Spirit gives life and relevance to the inspired message (cf. 3:7; 10:15-16; Rev. 2:1, 7, 8, 11, etc.)

God’s word is therefore “powerful” (NKJV), “active” (NASB) [energēs], i.e., effective, able to sufficiently accomplish what the Lord intends (Isa. 55:11; 2 Tim. 3:16-17). It is “sharper than any two-edged sword” (cf. Eph. 6:17; Rev. 1:16; 2:12; 19:15), cutting in every direction, to the innermost depths of a person’s being. God’s word is able to intricately dissect what appears to be inseparable.

The word of God affects the entire person. It pierces to the division of “soul and spirit,”⁴ the spiritual part of man (cf. 1 Thess. 5:23),⁵ whereas “joints and marrow” represent the physical part of man. It also discerns/judges the “thoughts and intents of the heart,” the intellectual part of man. God’s word effectively transforms one’s “heart” [kardía] and thereby transforms the whole person (cf. 1 Cor. 14:24-25; 1 Thess. 2:13).

The source of this living and powerful word is God himself, who sees, hears, and knows all things (Psa. 33:13-15; 147:5; Prov. 15:13; Rom. 11:33). We are therefore accountable to him (Rom. 2:16; 2 Cor. 5:10).

--Kevin L. Moore

Endnotes:

     ¹ This is the first appearance of pístis in Hebrews (not counting 3:12, 19), used thirty-two times in the epistle, plus the adjective pistós five times, verb pisteúō twice, apistia (“unbelief”) twice, for a total of the pístis word group in Hebrews forty-one times.

     ² Eph. 4:3; 2 Tim. 2:15; 2 Pet. 1:10; 3:14.

     ³ Cf. Heb. 3:12-13; 4:1; 12:15, 25; 10:35-38; Gal. 5:1-4; 2 Pet. 2:20-22.

     ⁴ The word “soul” [psuchē] is used in a variety of senses: (a) person (Acts 2:41; 1 Pet. 3:21); (b) life force (Psa. 78:50), (c) inner spirit (Acts 2:27; Jas. 1:21; Rev. 6:9; Psa. 77:2-3; 143:4-11). The word “spirit” [pneuma] also has various meanings: (a) wind or breath (John 3:8; 2 Thess. 2:8); (b) the inner person (Luke 8:55; Acts 7:59; 1 Cor. 5:5) or (c) mind/heart (Matt. 5:3; 26:41; 1 Cor. 2:11); (d) attitude/disposition (Rom. 8:15; 11:8; 1 Cor. 4:21); (e) angel (Heb. 1:7, 14); (f) evil spirit (Matt. 8:16; Mark 5:2); (g) Holy Spirit (Mt. 1:8; 4:1).

     ⁵ T. Hewitt makes a distinction here between soul and spirit: “It penetrates into the deepest and most hidden parts of a man’s life and dissects his lower animal life with its desires, interests and affections, from his higher spiritual life with its aspirations for spiritual communion with God” (Hebrews 90).

Related Posts: Hebrews 3:1-19, Hebrews 4:14–5:10

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Measuring the Heavenly City in Revelation 21:16?

In Revelation 21 the heavenly city is measured with a gold reed: “The city lies foursquare [‘cubic in shape,’ ISV], its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal” (ESV). The term “stadia” is the plural form of the Greek stádion, approx. one-eighth of a Roman mile, or 607 feet, or 185 meters. In modern-day westernized dimensions, 12,000 stadia would equate to around 1,380 miles or nearly 2,221 kilometers.

Since heaven is a spiritual realm infinitely beyond our ability to conceptualize from a purely materialistic perspective, imagery from the physical world has to be used in the highly symbolic book of Revelation to allow some degree of insight into an otherwise inexplicable reality. The symbolism, therefore, should not be taken literally. This includes numbers and measurements.

The size of the city is not calculated in American miles or British kilometers but according to Greek-measurement figures. The number 12,000 is the combination of 12 (symbolizing God’s people, cf. 21:2, 14) x 1000 (representing, from a human vantage point, something extensive, indefinite, yet complete, cf. 20:4, 6). Thus “12,000” describes the heavenly home of God’s people as more than spacious enough to accommodate all the saved (cp. 7:5-8; cf. John 14:2). 

Heaven is not and cannot be a physically literal city with exact measurements of precise distances (1 Kings 8:27; 1 Cor. 15:50; Col. 3:1-2). From an earthly architectural point of view, a square-cube city is nonsensical, and the incredible lengths of the dimensions are mind-boggling. And that’s the point. Heaven cannot be adequately described with earthly concepts or with literal measurements. If the ancients considered the cube as the most perfect of all geometric forms (cf. 1 Kings 6:20), heaven is depicted as a realm of perfect (also enormous) proportions. 

--Kevin L. Moore

 

Related Posts: The New Jerusalem, Beyond Words, The Number 666

 

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The New Jerusalem: Heaven or the Church?

In Revelation 21:1-5, we read:

Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.” Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.” (NKJV)

While a number of interpreters consider this passage to be descriptive of heaven itself, what John saw was “coming down out of heaven.” Others have concluded that the vision symbolically depicts the church on earth, even though the imagery seems more heavenly than earthly.

Deciphering the Symbolism 

John saw “a new heaven and a new earth,” a description comparable to 2 Peter 3:5-13, borrowed from Isaiah 65:17 and 66:22.¹ When the words “heaven(s) and earth” are used together in scripture, the phrase typically refers to the physical realm of human inhabitance, inclusive of sunlight, rain, oxygen, and terra firma (Isa. 51:6; Jer. 51:48; Joel 3:16; Matt. 24:31, 35; Heb. 1:10-11). While our literal dwelling place (the physical cosmos) will ultimately pass away (Matt. 24:35; 2 Pet. 3:7-12), it serves as a figure for the new, spiritual realm prepared by God for his people.² 

John saw “the holy city, New Jerusalem,” which elsewhere symbolizes the church [ekklēsía] enrolled in heaven but also the future heavenly home (Heb. 11:10-16; 12:22-23). What John saw was “prepared as a bride,” which is descriptive of the church (Rev. 19:7-8; cf. 2 Cor. 11:2; Eph. 5:24-27), a spiritual entity that will endure through eternity (Eph. 3:21; 1 Thess. 4:16-17). God dwelling with his people is both a current reality (1 Cor. 3:16-17; Eph. 2:22) and a future expectation (1 Cor. 15:24; Phil. 1:23; 3:20). And what about the former things passing away as all things are made new, including the removal of tears, death, sorrow, crying, and pain? 

Tension Between Now and Not Yet

The Lord promises, right now: “whoever lives and believes in Me shall never die …” (John 11:26); “… in Christ all shall be made alive” (1 Cor. 15:22); “even when we were dead in trespasses, made us alive together with Christ …” (Eph. 2:5);  “Therefore we do not lose heart. Even though our outward man is perishing, yet the inward [man] is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory …. Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 4:16–5:17); “But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope …. Rejoice always” (1 Thess. 4:13; 5:16).

Nevertheless, we still anticipate the future: “Rejoice and be exceedingly glad, for great is your reward in heaven …” (Matt. 5:12); “For we were saved in this hope …. we eagerly wait for it with perseverance” (Rom. 8:24-25); “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Phil. 3:20); “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time. In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ” (1 Pet. 1:3-7). Therefore, “Set your mind on things above, not on things on the earth” (Col. 3:2).

Conclusion

Is the “New Jerusalem” a symbol of the church or a symbol of heaven? Yes it is! To be part of one is to be included in the other. All faithful members of Christ’s body have their names registered in heaven (Phil. 4:3; Heb. 12:23; Rev. 21:27). God’s manifold blessings are available both “now in this time … and in the age to come” (Mark 10:29-30).

--Kevin L. Moore

Endnotes:

     ¹ See Isaiah's New Heavens and New Earth.

     ² See also New Heavens and New Earth.

Related Posts: Measuring the Heavenly City (Rev. 21:16), Introducing the Book of Revelation Part 3, Matthew's Curious Account

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Our Heavenly Citizenship

“But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Philippians 3:20-21).¹

     The word “citizenship” [políteuma] is cognate with the imperative politeúesthe [lit. “live like a citizen”] in Phil. 1:27, where the Philippians have been exhorted to live “worthy of the gospel of Christ.” Residing in a Roman colony like Philippi, there would be much pride in Roman citizenship (Acts 16:12, 21). While still living in the world, citizens of heaven are to conduct themselves with minds set on things above (Col. 3:2). Although the word translated “heaven” is plural [lit. “heavens”], the corresponding relative pronoun in the prepositional phrase “from it” is the singular hou [“which”].

     The natural world is not our permanent home (cf. 2 Pet. 3:10-11; Rev. 20:11). God’s faithful ones are to live with him eternally in heaven (see Matt. 5:12, 16, 34; 6:19-21; 1 Thess. 1:10). There is a rest spoken of that is yet in the future—something promised that remains to be fully realized (Heb. 3:7–4:11). When Jesus journeyed ahead to prepare a place for his disciples (John 14:2-3), he went beyond the “veil” and penetrated the holiest place to dwell in the presence of God (Heb. 6:19-20; 9:12). This is none other than “heaven itself” (Heb. 9:24). Accordingly, we now have the confident expectation of entering the very same place (Heb. 6:18-19; 10:19-20, 34). It is heaven wherein our names are registered (Heb. 12:23) and in which we have reward (Matt. 5:12), hope (Col. 1:5), and an inheritance (1 Pet. 1:3-4). And unlike Israel’s inheritance of a temporal rest, ours is everlasting (Heb. 9:15).²

     It is from heaven “we await a Savior, the Lord Jesus Christ” (cf. 1 Thess. 1:10; 4:13-18; 5:1-11; 2 Thess. 1:7–2:17). The verb apekdechómetha [“we await”] is a combination of apó [“away from”] + déchomai [“welcome”], describing an intense yearning for the coming of Christ.

     He will “transform our [plural] lowly body [singular]” – perhaps a subtle allusion to the unified collectivity of believers (Phil. 1:27; 2:2) – “to be like his glorious body …” The current physical body is a temporary shell, susceptible to weakness, sin, sickness, and death (2 Cor. 4:16–5:6). But it will be replaced one day with an incorruptible, glorious body (1 Cor. 15:51-54; 1 Thess. 5:9-10). Whatever Jesus is now, we will be like him one day (1 John 3:2). This transformation is possible because of the divine “power” invested by the Father “that enables him even to subject all things to himself” (see 1 Cor. 15:24-28).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the ESV.

     ² See also 1 Cor. 15:23-24, 35-54; 2 Cor. 4:14; 5:1-2; 1 Thess. 4:14-18.

Related Posts: The Rest that Remains, New Heavens and New Earth

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What is meant by “new heavens and a new earth” in 2 Pet. 3:13 and Rev. 21:1?

     The Jews considered three different “heavens” (Deut. 10:14; 1 Kgs. 8:27; 2 Cor. 12:2). The first heaven is the atmosphere, where the birds fly and the rain falls (Gen. 1:20; Psa. 147:8). The second heaven refers to outer space, where the sun, moon and stars are located (Psa. 8:3; Ezek. 32:7). The third heaven is the spiritual realm, the habitation of God and His angels (Eccl. 5:2; Mark 13:32; Eph. 6:9). The word “earth” is also used in different senses: the planet on which we live (Gen. 6:1; Ezek. 38:20); the ground, dirt or soil (Ex. 20:24; Neh. 9:1; Psa. 146:4); a metonymy for the inhabitants of the earth (Jer. 6:19; 22:29); and a descriptive term for physical/worldly mindedness (John 3:31; Phil. 3:19; Jas. 3:15). When the words “heaven(s) and earth” are used together, this phrase refers to the physical place of man’s inhabitance, the only portions of God’s creation where man dwells (Isa. 51:6; Jer. 51:48; Joel 3:16; Matt. 24:31,35; Heb. 1:10-11). Man does not merely live on the earth, but he also relies on the air, the rain, etc. contained in [the first] heaven. 

     What will eventually happen to the present heavens and earth? “Lift up your eyes to the heavens, and look on the earth beneath. For the heavens will vanish away like smoke, the earth will grow old like a garment, and those who dwell in it will die in like manner …” (Isa. 51:6). The physical heavens and earth will pass away as they are burnt up (Matt. 24:35; 2 Pet. 3:7-12). They will perish and be discarded like an old garment (Psa. 102:25-26), and will be replaced by something new. The “new heavens and new earth” cannot be the same as the present ones, since the new is not the same as the old, and the present heavens and earth will be destroyed (Rev. 20:11; 21:1). The current dwelling place of God’s people serves as a figure of the future dwelling place. Since God’s faithful ones are to live with him eternally in [the third] heaven (Matt. 5:12; Phil. 3:20; Col. 1:5; 1 Pet. 1:4; et al.), the “new heavens and new earth” figuratively represent the spiritual (not physical) dwelling place of the righteous (cf. 1 Cor. 15:48-54). This is one of the many examples in the Bible where physical symbols are used to illustrate spiritual concepts (cf. 1 Cor. 15:22,45; 2 Cor. 6:16; Heb. 12:22-23; 1 Pet. 2:5-9; 3:20-21; et al.).

--Kevin L. Moore

Related Posts: Will the Earth Last Forever?, New Heavens & Earth in Isaiah

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The Rest that Remains

      When a person is entrenched in work mode, he finds it very difficult to relax. A preoccupied mind prevents slumber, and rest is disrupted by lingering thoughts of unfinished tasks (Eccles. 2:23). The habit of work is not easily set aside by one who just has to stay busy.

A Promised Rest

     As a result of their exile in Egypt, unrelenting toil had become a way of life for the Israelites. Even after their emancipation it took a divine injunction just to get them to take a day off! (Exod. 1:11-14; 16:23-30). The concept of meaningful rest had become foreign to them, but God had heard their cries and purposed to provide a better life in “a land flowing with milk and honey” (Exod. 3:8; cf. Gen. 12:7; 15:18-21). This was an environment where they could finally rest. 
     Yet before their respite could be enjoyed, the Israelites had to trust God to do what He said He would do when they did what He asked them to do. “Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the LORD your God” (Deut. 28:1-2, NKJV).

A Delayed Rest

     Unfortunately the majority of the people proved unwilling to take God at His word and thus forfeited this promised rest. “For forty years I was grieved with that generation, and said, ‘It is a people who go astray in their hearts, and they do not know My ways.’ So I swore in My wrath, ‘They shall not enter My rest’” (Ps. 95:10-11). Nevertheless, after four decades of restless sojourning, Israel was graciously given another opportunity to enter the land of promise. And once again the promise was conditional. It was theirs to possess as a gift from God, but they had to march ahead in faithful obedience. With the Lord’s help they were to drive out the pagan inhabitants, destroy the vestiges of idolatry, build houses, plant crops, mine ores, and establish herds and flocks as they settled into their new home (Num. 33:51-54; Deut. 1–8). In other words, this was not to be a leisurely period of inactivity—their “rest” would entail a great deal of hard work! The promised rest was intended to be an escape from oppressive toil, insecurity, homelessness, uncertainty, struggle, and fear. It was to be an active yet peaceful and prosperous existence, saturated with the manifold blessings of God.

     The chosen leader and great “rest provider” was an Ephraimite named Hoshea (Num. 13:8, 16; Deut. 1:38), perhaps better remembered as Joshua (meaning “Jehovah is salvation”). Under his capable and divinely-directed leadership, the long-anticipated rest finally became a reality. “So the LORD gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it. The LORD gave them rest all around, according to all that He had sworn to their fathers . . . Not a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass” (Josh. 21:43-45).

Another Promised Rest

     Then about fifteen centuries after Joshua’s conquests and the turbulent history that followed, the document known as Hebrews was penned. Apparently a first-century community of Jewish Christians had become disheartened in their faith—their enthusiasm had waned, their spirits were weak, and they were in danger of slipping away from Christ. In order to encourage them to persevere, the writer of Hebrews adopts this theme of God’s “rest.” The theme is introduced in the third chapter and expounded upon in the fourth, where Jesus is shown to be superior to Joshua as God’s rest provider. Interestingly, the name Iesous (“Jesus”) is the Greek equivalent of the Hebrew Jehoshua (“Joshua”).

The Rest Identified 

     Four different “rests” may be considered here. First, there is God’s rest following His six days of creative activity, which simply refers to His work of fashioning the cosmos being discontinued (Gen. 2:2). Second, the Jews were commanded to rest every seventh day of the week (the Sabbath) as a reminder of their liberation from Egyptian bondage (Deut. 5:15). Third, the Israelite inheritance of Canaan was to be a kind of rest, viz. a life free of oppression and turmoil (Deut. 12:9-11). While each of these is alluded to in Hebrews for illustrative purposes, another rest is spoken of that is yet in the future—something promised that remains to be fully realized. Specific terminology is used to describe this rest. The inspired writer does not employ the word anapausis (“cessation of labor”), which is the regular term for the seventh-day Sabbath rest in the LXX (the version used exclusively in Hebrews for copious scripture quotations). Neither are the words anesis (“relief”) or koimesis (“slumber”) utilized. Eleven times in Hebrews 3–4 the noun katapausis and its verbal form katapauō appear, referring to “a state of settled or final rest.” And once, in 4:9, the term sabbatismos emerges (its only occurrence in the NT), meaning “a state of rest, a sabbath-state,” which is a reference to the type of rest rather than the day of rest. 

     There is a sense in which this restful state may be considered a current reality. Of believers it is acknowledged in 4:3, “we are entering [present tense] the rest” (author’s own translation). This simply affirms the absolute assurance of this rest for those who are faithful (cf. 1 John 2:25; 5:13). However, that the fulfillment of this promise is still in the future is clearly shown by statements like the following: “a promise remains of entering His rest” (4:1); “it remains that some must enter it” (4:6); “There remains therefore a [sabbath] rest for the people of God” (4:9); “Let us therefore be diligent to enter that rest” (4:11).

     What exactly is this impending state of rest? When Jesus journeyed ahead to prepare a place for His disciples (John 14:2-3), He went beyond the “veil” and penetrated the Holiest Place to dwell in the presence of God (Heb. 6:19-20; 9:12). This is none other than “heaven itself” (Heb. 9:24). Accordingly, we now have the confident expectation of entering the very same place (Heb. 6:18-19; 10:19-20, 34). It is heaven wherein our names are registered (Heb. 12:23) and in which we have citizenship (Phil. 3:20), reward (Matt. 5:12), hope (Col. 1:5), and an inheritance (1 Pet. 1:3-4). And unlike Israel’s inheritance of a temporal rest, ours is everlasting (Heb. 9:15). This does not mean, however, that the heavenly rest will be an eternity of idleness and boredom. God’s rest was merely a cessation of His creative work, but He has continued to be active throughout history. While Israel’s rest was simply the freedom from tyranny and dispossession, their lives certainly did not consist of lazy days napping in hammocks! Our future heavenly home will be a place of active service (Rev. 7:9-15; 22:3), but also a rest from the labors and toils of this sinful world, free from death, sorrow, crying, pain, hunger, thirst, darkness, and iniquity (Rev. 7:16-17; 21:4–22:17).

The Rest Qualified 

     Divine promises have almost always been conditional. As already noted, Israel had to remain faithful and work hard to enter the rest that was provided. But the first generation forfeited their inheritance because of obstinate hearts (Heb. 3:8, 10, 15). Their ignorance of the divine will (Heb. 3:10) was surely not due to the Lord’s failure to communicate. “Good news” had been proclaimed to them, but it was profitless without the accompaniment of faith (Heb. 4:2). They did not trust in God’s promise to give them the land, thus neglecting to do what was required in order for this restful state to be enjoyed. Their refusal to listen and constructively respond to God’s word occasioned “unbelief” displayed in “disobedience” (Heb. 3:18-19; 4:6, 11).

     Alternatively, there is a rest that is assured to hoi pisteusantes (Heb. 4:3a), “the believing ones” (author’s own translation). This participle is not a statement of what we have done (i.e. merely believed) but is descriptive of who we are. It stands in contrast to those characterized by “unbelief” and “disobedience.” Having retired into heaven after completing His magnificent handiwork, the Creator calls it “My rest” and promises the faithful ones a share in it (Heb. 4:3-10). Once we have received the “good news” with open hearts and responded in obedient faith, we are “partakers of Christ if we hold the beginning of our confidence steadfast to the end” (Heb. 3:14; cf. 4:2, 6-7). With the lesson of rebellious Israel before us, “Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience” (Heb. 4:11). Four things stand out in Hebrews as prerequisites of entering God’s rest: (a) a receptive heart (kardia appears eleven times in the epistle—six times in chaps. 3–4); (b) faithful obedience (4:6-11; 6:18; 10:19-22); (c) steadfast perseverance to the end (3:6, 14; 4:11, 14; 6:9-12; 10:23; 12:1); and (d) mutual encouragement (3:13; 6:10; 10:24-25).

The Rest Verified 

     Perhaps more than any other writing in the New Testament, Hebrews affirms and warns against the possibility of apostasy (cf. 2:1-3; 3:12-13; 4:1; 6:4-8; 10:26-38; 12:15, 25). Consequently, one might be intimidated by this prospect and feel somewhat apprehensive about his/her eternal destiny, anxiously living in fear of losing the heavenly rest. However, these warnings are directed to those who are in the process of drifting away from Christ and are heading toward complete severance from God. They are the ones who ought to fear (Heb. 4:1). Conversely, for those who are sincerely doing their imperfect best to live in accordance with the Lord’s directives, perhaps more than any other New Testament document Hebrews offers great reassurance (cf. 3:6, 14; 4:16; 6:11, 17-20; 7:19; 10:19-22, 39; 11:1; 12:1-3; 13:5-6).

     The Hebrews epistle assures its readers that the future heavenly rest is divinely promised (4:1) and reserved for the people of God (4:9). The fact that “God is faithful” means that He categorically and irrefutably keeps His word (10:23). Moreover, this rest is so sure that believers are spoken of as already entering it (4:3). All who are serious about their allegiance to Christ readily accept the Lord’s conditions and possess a willing determination to enter that rest with diligence (4:11). The balance between nagging uncertainty on one hand, and misdirected impudence on the other, is an uncompromising faithfulness to God coupled with absolute confidence in His promises.

     “Then I heard a voice from heaven saying to me, ‘Write: “Blessed are the dead who die in the Lord from now on,”’ ‘Yes,’ says the Spirit, ‘that they may rest from their labors, and their works follow them’” (Rev. 14:13).

–Kevin L. Moore

First appearing in the 2006 FHU Lectureship Book (388-92); republished in The Summit Chronicle 2:1 (April 2007): 9-11.

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