I have the privilege of preaching occasionally at Forest Community Church in Forest, VA. Over two years ago I began a series on Hebrews entitled "Keep Your Eyes on Jesus." I decided to post the links to the videos for any who would like to watch them. This sermon covers Hebrews 4:1-11 and is called "Ready for a Rest." The sermon was originally preached on July 31, 2022. I'll post the notes/outline below (NOTE: the video may not follow the notes exactly!), but here is the video link: Hebrews 4:1-11. I apologize for the sound, as the microphone didn't seem to be working as well as hoped.
Ready for a Rest, Hebrews 4:1-11;
Matthew 11:28-30, Psalm 46:10
Intro The previous verses in chapter 3 issued a call to the hearers to remain faithful to Christ. In fact the readers are encouraged to remember that Christ’s faithfulness is both a motivator and a model for their continued fidelity to God. He illustrates the need for faithfulness by recalling the events of Kadesh Barnea as described in Psalm 95 and Numbers 13-14. The illustration serves as a reminder to his readers that they are of these people. Their fidelity should not be like their ancestors. Yet they also run the risk of some loss due to their own unfaithfulness. Therefore, they must be faithful. They needed to be careful not to resist God and his rest.
The story of Kadesh Barnea sets the background for the preacher’s admonitions in chapter 4. The focus here will be on the “rest” that the Exodus generation lost, and that now the first century readers may find. There is, in other words, a promise of “rest” for God’s people today. And our faithfulness appears to play a role in inheriting that rest. The overarching theme here is “Make every effort to enter God’s rest”. We are called by Hebrews to pursue God and his rest faithfully. Are you ready for a rest?
Hebrews 4:1-11 gives us three points to consider about the Kadesh Barnea generation: 1) A Denied Rest--their unwillingness to respond to God cost them; 2) A Promise Rest--the reality that God has a rest for his faithful people; and 3) A Remaining Rest--staying attentive and obedient to God's Word puts us in a position to enter the rest he promised. Let's look at this passage, Hebrews 4:1-11
Point 1) A Denied Rest—4:1-3: The first two verses form a transition from the discussion of the failure of the generation of Kadesh Barnea to the present promise of entering God’s rest. This section stresses the axiom that deep privilege entails deep responsibility (4:1-2). The Exodus generation missed out on the privilege of rest because they listened to the 10 spies instead of to the faith and encouragement of Joshua and Caleb to obey God and to take the land. The Kadesh Barnea generation despised God’s promise, and their actions proved it. The loss is real because they did not mix God’s Word with faith/fullness. The problem in the first two verses is that the author seems to be afraid that his readers will not join the promise of God’s Word with a faithful response. He is afraid that they will find loss if they despise God’s promise. He is offering them an admonition to avoid that loss. The promise is of “rest” as provided only by God.
Brian
Evans: “The reality of our human nature is that we so often get caught up in
busyness and other things that we fail to listen to God. We must be very aware of this danger. The Israelites in the dessert all heard the
same gospel. They all heard the Word of
God, but only some believed it. . . . Hearing it is not the same as believing
it and acting upon it.”
The Kadesh Barnea generation resisted God and his Word and lost the opportunity to enter his rest. This resistance was typified by their lack of confidence and trust in God's promise. They did not believe that God would do what he said he would do. They did not trust him to fulfill his Word to them. As a result, they resisted a rest . . . nonetheless, God still has a rest for his faithful followers. This rest is related to God's own rest on the seventh day of creation.
Brian
Evans: “The promise is for a spiritual rest or we could call it an eternal
Sabbath. Someday we as believers will
enter into an eternal Sabbath rest in the presence of the Lord. . . . They [the Kadesh Barnea generation] heard this same message of good news but it had no benefit to them because they
did not secure it by faith. The Word of
God fell on deaf ears. . . . A principle is evident here. God fulfills His
promises only to those who believe. Those who refuse to believe will not
experience God’s goodness but will experience God’s wrath.”
We enter into God’s rest because His promises still stand today. It’s also important to see that while His glorious promises still stand, His wrath is still real as well. While rest was denied to those who did not respond with faith or loyalty to God, a rest is still promised to those who will respond with faith and loyalty to God. God still promises a rest.
Point 2) A Promised Rest—4:4-5: Brian Evans: “As we think together through this issue of God resting after
creation, it’s important to see that God was not tired. He didn’t need to rest
because of exhaustion. He rested for a different purpose. The reason was because God
had entered into the Sabbath rest and offered it to all who would believe. So when an Israelite observed the Sabbath by
resting, the act of resting for a day was a symbol for an eternal rest that
God’s people can experience through Jesus Christ.”
What is
“rest”? In the Kadesh Barnea story, “rest” seems to refer to Canaan, the
land of promise. The “rest” offered to Christians is not a promised land, per
se, but rather this “rest” refers to a relationship (i.e., entry to God’s
presence), God’s unshakeable kingdom, and even a future with God in a
“heavenly” home. “Rest” represents a “Sabbath” from the hardships of
pilgrimage, from hostility, and from the insecurity and instability of life
(William L. Lane). For the present day believer (notice the emphasis on “Today” in our
passage), this “rest” is both “now” and “not yet”.
Again, our
author uses Psalm 95 to illustrate his view. “Rest” in Psalm 95 is both a
present and future reality. This future perspective determines the author’s
understanding of the promise of rest. “Rest” is an unending Sabbath feast and
celebration. God’s primal rest from his
works (4:4) is the archetype of the promised rest, just as the settlement of
Canaan under Joshua (4:8) is the type. The antitype is the Sabbath celebration
following the consummation of history (4:9). (William L. Lane)
The point
is that the Sabbath rest now has both present and future implications. Sabbath is something for us to remember and to observe.
Remember, Jesus is
Lord of the Sabbath.
He is the Creator of all things. He is
Creator of the Sabbath.
God’s
people were called to observe the Sabbath because it pointed to an eternal rest
that they could enter into physically (in the future) as well as spiritually (in the present). Now that we have Christ, all who are in
Christ have entered into that rest. This rest isn’t completed yet, but to observe a Sabbath is to say we are
still waiting for the reality or the fulfillment of God's rest for us.
Brian Evan: “God rested and we enter into the rest by faith in the work of Christ on our behalf. We don’t work to earn salvation, Christ worked to earn it for us. His work is done and He has entered into a Sabbath rest. We also enter into it by faith in what He has accomplished for us.” We have a remaining rest in Jesus. Are we ready for God's rest?
Point 3) A Remaining Rest—4:6-11: The rest that is in view here is
the rest that has been available since God rested from his works. In other
words, the promise of rest still stands. In this section, our author introduces
the earliest known usage of a Greek term: sabbatismos.
Up to this point, the author has been using a different word for “rest”. The
new “coined” term puts the emphasis squarely on the celebration of Sabbath (cf.
Leviticus 23:26-28, 32). In Leviticus, the emphasis is on the Sabbath
associated with the Day of Atonement (Yom Kippur), which no doubt leads into
his discussion about Jesus as the high priest and later Jesus as a sacrifice. The
admonition, then, is to make every effort to enter God’s Sabbath rest while
avoiding the negative side of disobedience and unfaithfulness.
Jesus is the one who brings this rest that remains (Matthew 11:28-30)--his yoke is easy and his burden is light. His rest is NOT an absence of action or work, but it is also not the heavy weight of labor and the burden of drudgery. The remaining rest in Jesus is a rest that results from obedience to God and working with Jesus in the ministry to which God has called us. This is a rest worth striving after, a rest of Sabbath and eternal proportions. We are responsible to hear and to respond to God with faithful obedience so as to enter the rest that Jesus produces. He is our rest.
So, how do we respond to this?
Psalm 46:10
First,
learn to practice “Shabbat Shalom” (Sabbath peace) or rest in everyday life.
Take time each day to remember what God has done to provide you freedom and
salvation and to observe (i.e., obey) what he has called you to do. Every
morning, spend some time thinking on the kindness of God to you, and be sure to
ask him for direction on how to obey that day. What has God done for you? What
can you do to show loyalty to or faith in him?
Second,
take Jesus’ yoke on you—team yourself up with the Rabbi and let him teach you
what real freedom looks like. Read John 8:34-36 and Romans 6. Pay attention to
the freedom provided in Jesus, and ask God how you can serve him as a free
instrument of righteousness.
Finally,
get in God’s presence this week. Hear and obey his word. Spent time in Psalm
46; Psalm 95; Ephesians 2; and 2 Corinthians 4. Let God show you his plan for
rest and freedom. Be still in his presence.
