Theology of Rest in Hebrews chapter 3 and 4
________________
A Research Paper
Presented to
John Saunders
____________

In Partial Fulfillment

Of the Requirements of

The class in Church Epistles

By Bill Burks

December 1999

Table of Contents

Introduction ........................................................ 4
True Spiritual Rest requires worshipful trust ....................... 5
Moses did not and could not provide rest. ........................... 8
Unbelief and disobedience causes strife and not rest. .............. 10
The rest of God was provided for from the beginning of the world. .. 11
The rest not entered by Israel ..................................... 12
The rest not provided by Joshua .................................... 13
The rest to come ................................................... 14
Conclusion ......................................................... 16
Bibliography ....................................................... 18

Correction and Comments
Instructor: ___________________

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Introduction

The writer of the book of Hebrews in his comparison of Moses and
Christ concludes his discussion with by contrasting the rest promised to Israel
in the wilderness to the rest provided in Christ.  His purpose is to show that
Christ and His rest are superior even to the rest promised through Moses.  His
audience is the Jews converted to Christianity.

This section begins with the word “Wherefore” in chapter 3 verse 7.  It
ends in Chapter 4 verse 11 with the conclusion “Let us labour therefore to enter
into that rest, lest any man fall after the same example of unbelief.”  The writer
of Hebrews quotes Psalm 95:7-11 in Hebrews 3:7-11.  Then interprets this Old
Testament passage in support for his point that Christ’s rest is superior
(Barclay p. 33).

The Psalm 95 passage refers directly to the wilderness experience, and
the leadership of Moses.  This passage is directly related to Exodus 17:7 which
says:

 “And he called the name of the place Massah, and Meribah, because of the chiding
 of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us?”
 The people had been given the miracle of bread from heaven as a test

of whether or not they would be obedient to God our not just previous to this
(Exodus 16:4).  Also the Lord had reminded the people of the seventh day
weekly rest at the same time (Exodus 16:23-29).  The concept of the rest of God
was fresh on their minds on the day Psalm 95 calls “the day of provocation.”
The name Massah means, “... to try, prove, tempt; to try, attempt essay.”

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(Davidson p. 552)  The name Meribah means “contention, strife …” (Davidson
p. 683).  It is at this place that the people contended with God, and when they
tried, and tempted God. Here Israel demonstrated unbelief in God by
questioning God’s presence among them.  They had no confidence in God.

After the people’s failure to have confidence in God, and go up and possess the land,
they were denied access to the Holy Land.  (Numbers 13)  They came to Meribah in the
wilderness of Zin. This is the place where Moses failed God sealing his fate in the wilderness.
It is within this backdrop of the historical failure in belief and confidence
by the Israelites in the wilderness begins his theological discussion of rest in
Hebrews.

True Spiritual Rest requires worshipful trust.

True rest requires worshipful trust.  The writer of Hebrews teaches
Psalm 95 beginning with verse 7 (Morris p. 34). The previous passages speak
of true worship of God.  It speaks of the need for recognition of who God is and
what He has done and will do.  Verse 2 of Psalm 95 commands the people to
come before God with thanksgiving and with joy.  In verse 3 the writer speaks of
His unique position as God.  In verse 4-5 it speaks of God’s ownership of all
creation.  In verse 6 it speaks of worship in a humble attitude.   Verse 7, which
provides a reason for this humble worship, speaks of His provision.   The
generation, which died in the wilderness, did not worship God with trust.  They
doubted His provision and presence.

God had provided the people with a means for demonstrating their
willingness to follow His commandment and laws. (Exodus 16:4).  Even after

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direct commands concerning the gathering of manna on six days, and rest on
the seventh day, some of the people refused to rest and went out to gather
manna (Exodus 16:27).  After their failure they were still provided with the
physical rest of the Sabbath day.  It says in Exodus 16:30 “So the people rested
on the seventh day.  This event took place immediately proceeding the failure at
Masah and Meribiah.”  It was at the beginning of the forty-year period that they
spent in the wilderness. (Exodus 16:35)

Even though they had enjoyed the rest provided by the Sabbath day.  The
people of Israel failed to enter into God’s rest.  (Hebrews 3:11)  The people in
the wilderness failed to enter into God’s rest because they hardened their
hearts.  The rest spoken of here is the rest provided by the land of Canaan
(Barnes p. 82).

Ashcraft has the following to say concerning the use of the word harden
as used in Hebrews 3:8:

“You should … harden is from the second person, present subjunctive active of σκληρυνω, 
which means to harden morally, to make stubborn; to put on a stubborn frame or become 
obdurate.” (Ashcraft p. 40)

The people, who had three days before had witnessed personally the
deliverance of God at the Red Sea, no longer trusted Him.  They turned against
Moses, and God.  They said to Moses “…Wherefore is this that thou hast
brought us up out of Egypt to kill us and our children and or cattle with thirst?”
(Exodus 17:3).  Their lack of trust caused them to even threaten the life of
Moses. (Exodus 17:4).  They became stubborn in their refusal to the pleas of
Moses.

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They tempted and provoked God in stubbornness. (Hebrews 3:8).
Hence God through Moses called the name of that place Massah and Meribah.
(Exodus 17:7).  (Ashcraft p. 41) Their actions were formulated on the basis of
unbelief for it says in the same passage that they questioned God’s presence
among them.  It says they asked “Is the LORD among us or not?”   This was at
the beginning of the forty years.

Toward the end of the forty years they come to Meribah in the wilderness
of Zin.  They again are in need of water.  They again ask Moses, “… why have ye
made us to come out of Egypt, to bring us in unto this evil place? Where there
is no place of seed, or of figs, or of vines, or of pomegranates; neither is there
any water to drink?” (Numbers 20:5)  They mistrusted God’s provision.  (Barclay
p. 33)

This is shortly before Aaron dies in the fortieth year. (Numbers 20:29,
Numbers 33:38-39)  It is here that they did test God and strive with Him.
(Deuteronomy 33:8).  This period of provocation lasted from the first year all the
way to the fortieth year. (Hebrews 3:9)

It was a lack of confidence in God that denied these people the rest of
God.  Hebrews 3:6 gives us a clue that this was the issue for the readers of the
book of Hebrews.  Here the writer says:

“But Christ as a son over his own house; whose house are we, if we hold fast the 
confidence, and the rejoicing of the hope firm until the end.”

It is the lack of assurance (confidence) that is the rest denied those who
harden their hearts.  The readers are told to “hold fast” (have a firm grasp) on,
have glory in (“boast of”), hold firm to that confidence in God’s provision.

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(Ashcraft p. 39)  It is this confidence and joy spoken of in Hebrews 3, and the
confidence in God’s provision and joy of Psalm 95:2,7 that provide the logical
link between the two passages.

The Jews of the first century that had turned to Christ, the son of the
household were being told not to desire to return to the Judaism from whence
they came.  If they did they would fail to have the confidence provided by their
salvation in the same way as those who failed to trust God in the wilderness
had died without achieving rest. (Phillips p. 52)

The rest of the Promised Land is used metaphorically in this passage
for the spiritual rest of confidence (assurance) in salvation provided by Christ.

Moses did not and could not provide rest.

The writer of the book of Hebrews is proving the superiority of Christ to
things and people in leadership under the old covenant.  In this section he is
concluding that Christ is superior to Moses and the covenant made in the Old
Testament.  In verses 4-5 Christ and Moses are compared to a son of the
owner of the house, and a servant in the household.  Even though Moses was
faithful he was only a servant.  Verse 7-11 not only discusses the failure of the
children of Israel during the forty years in the wilderness, but also shows that
Moses could not provide the people with rest.

The Jews of Christ’s day (and today for that matter) held Moses in high
regard.  For example in John 8:5 for example the Pharisees use the writings of
Moses to argue fore the stoning of a woman caught in adultery.  When one
goes to the synagogue even today, on the Sabbath the Torah is read.  In fact the

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five books of Moses are read through in a prescribed manner throughout the
year.  Paul alludes to this in 2 Corinthians when he says, “But even unto this
day, when Moses is read, the veil is upon their heart” (2 Corinthians 3:15).

The Jews to whom this passage was written were no different than other
Jews, they held Moses in high regard.  The writer of Hebrews calls to mind the
Psalms 95 passage specifically to show that Moses did not provide the people
spiritual rest.  The allusion in the passage to Exodus 17 speaks specifically to
the failure of the people.  The events spoken of in Numbers 20 passage that
also is referred to in this Psalm speaks specifically of the failure of Moses. He
failed God and disobeyed Him by striking the rock at Meribah.  Numbers 20:12
13 says:

 “And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify
  me in the eyes of the children of Israel, therefore ye shall not bring this 
  congregation into the land which I have given them.  This is the water of Meribah;
  because the children of Israel strove with the LORD, and he was sanctified in them.”

It was not only Moses, but also Aaron and all the Levitical priesthood that
failed God on that day at Meribah.  (See Deuteronomy 33:8)  It was Moses and
Aaron’s failure at the waters of Meribah that prevented them from leading the
people into the promised -land.  Returning to Moses and the Levitical
Priesthood would not and could not provide the rest of God.  Moses and his
writings, his doctrines, his teachings, without Christ the Son of the household
provide no rest.

Unbelief and disobedience causes strife and not rest.

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Unbelief causes one to withdraw from God.  The writer argues in chapter
3:12.  The motivation for this unbelief is a heart full of evil labors of wickedness.

 Lack of faith, characterized by unbelief was eroding the confidence
(verse 14) of these Jewish believers.  This passage is a warning of the
disastrous nature of unbelief.  The writer using the word “Today” from the
Psalm 95 passage notes that every day these Jews needed to call one another
(alongside) to remind each other of the dangers of allowing their hearts to lead
away from God.  Faithlessness comes from the deceitful nature of sin.  The
writer again reflects on the Psalm 95 passage saying that sin causes one to
harden their heart making one to stubborn to follow God’s leading.

The sin and the disobedience of the people in the wilderness are tied
directly to their unbelief.   To the unbelief is attributed their failure to enter into
the rest God had provided for them.  In this passage entering into the land is a
metaphor for rest.  (Hebrews 3:15-18)

The writer of Hebrews is telling the Jews he is writing to that the results
of unbelief is a lack of steadfast confidence in the relationship, and fellowship
of one with Christ  (Hebrews 3:13-14).

The writer concludes this line of thinking in verses 1-3 of chapter 4.  He
notes that the present rest and confidence is a reality only for the believer who
has that relationship based in faith. The generation that died in the wilderness
had the same message given to them, yet they did not have faith.  Because they
did not have faith the message did not bring them the reality of rest (Hebrews
4:1-3).

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The rest of God was provided for from the beginning of the world.

At the end of Hebrews 4:3 the writer makes a statement concerning the
eternal nature of rest.  This rest from sin, the sacrifice for sin, the provision for
its cure was made before the foundation of the world.  (Hebrews 3:3, Matthew
25:34, I Peter 1:20).

The writer turns again to his reference of Psalm 95.   He quotes verse 11
in which reflects on God’s oath to that generation in the wilderness, that they
should never enter into His rest. (Hebrews 4:3-5)

The writer also appeals to the reader’s knowledge of the Torah writings.
The Sabbath day is used metaphorically for the eternal rest provided by God.  At
the end of the creation week, at the foundation of the human family and the
completion of creation God rested from all His works.  The work of creation
completed rest is established.  This is the rest from all God’s work that He had
created and made.  In this passage the writer of Hebrews fixes the provision of
God for rest all the way back to the beginning.  God having completed all His
work including the provision for salvation rested from all His work.  (Hebrews
4:4, Genesis 2:1-2.)  God did the work of providing rest, through the lamb slain
from the foundation of the world. (Revelation 13:8).

As Bailey says in his work Complete Sabbath Commentary “From the
day man became a sinner by transgression, he could not enjoy communion
with God in the spirit because of his alienation from God.  He could not in this
alienation sabbatize. “ (Bailey p. 144) Shortly after God rested form all His work,
man sinned.  True rest was unavailable to man because man could not enjoy

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this rest through his alienation.  Even before that sin God provided a means
whereby me could receive restoration and reconciliation.  This reconciliation
through Christ is the only thing that could allow man a true Sabbath rest.

The provision of the sacrifice, and rest is the gospel.  It had been
provided to those in the wilderness.  Yet with the message they did not have
faith. (Hebrews 4:2).  Because they did not have faith they failed to enjoy and
participate in the rest provided.  Hence they did not enter into the provided rest,
because of the lack of faith in its provision from the foundation of the world.

The rest not entered by Israel.

Jesus once said, “The Sabbath is made for man, not man for the
Sabbath…” (Mark 2:27) in a discussion with the Pharisees of His day.  The
argument was based in the different perspectives of rest held by the Jesus
compared to the Jews.  The Jews had misinterpreted the purpose of the rest of
God.  They had assumed that the rest provided lived only in the realm of
conscripted rest.  A rest forced on man by the commandment.  Jesus however
appeals to benefit of rest, specifically made for man.  It is this lack of
understanding historically by Israel that prevented them from the Sabbath rest.

The book of Ezekiel in 20:20-24, and in 24:8, 22:8, and 23:38 shows that
through out their history the people of Israel had profaned, and polluted the
Sabbath rest provided by God.  Part of the reason for their captivity can be seen
in their disregard for the Sabbath.

The misinterpretation of the purpose of the Sabbath as shown in Mark 2,
and the disregard for the Sabbath as shown in Ezekiel give insight into the

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remarks of the writer of Hebrews in chapter 4:4-6.  Even though they had
entered into the land, the place of rest, and been given the Sabbath rest, they
had never entered into that rest.  They had never participated in its benefits.
The Gentiles who had not entered into the land, who had not been given the
Sabbath as an identifying sign as the people of God were entering God’s rest
where those to whom it was given did not.

The rest not provided by Joshua.

The writer drives his previous point home in Hebrews 4:7-9. The people
had entered into the land under Joshua.  Through the work of Joshua the
people of Israel had been provided rest.  For it says in Joshua 21:44

“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.”

Despite the rest provided by Joshua they still did not have rest in David’s
day, hence the quotation again of Psalm 95:7 in Hebrews 4:7.  The writer of
Hebrews appeals to David’s writing to show that the rest provided by Joshua
was not the ultimate rest of God.  His implied question is “why would David be
calling for rest almost 400 years after Joshua, if Joshua had really provided
rest?”  His answer is implied in verses 8-9.  Joshua had not provided rest.
There is a coming rest (Barclay p. 37).

The rest to come

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The discussion of rest by the writer of Hebrews is completed in Chapter
4:9-11.  This discussion is based in the metaphorical use of the Sabbath day.
The Sabbath day is seen to represent the rest to come.

In verse 9 the word-translated rest is sabbatismos literally meaning a
keeping of the Sabbath (Bailey p. 143). The word used in this passage is a
unique form of the Greek word Sabbath.  This form is used here and is found
nowhere else in the New Testament.

The remaining Sabbath rest for the people of God may be a picture of the
future rest provided by God in the millennium.  There is no direct reference to
the thousand-year reign of Christ in this passage.  This future rest seems to be
implicated here.   The rest provided by Joshua, the rest on all sides, and the
removal of enemies from all around is the same type of rest that the people of
God will obtain in the future.  It is a rest that remains to be entered.  It is the
promised rest.  It is the hope of the people of God, to enter into that Sabbath
rest.  Barnes in his commentary makes connection between the world to come
and the Sabbath mentioned in this passage.  He speaks of it in terms of
heaven to come.  (Barnes pp. 99-100)

“The tense of the verb remaineth is present and not future. … (it) is the
present indicative of the passive voice (Bailey p. 146).  Bailey a Sabbath
keeping Baptist finds in this passage “… A very clear declaration of the
perpetuity of the Sabbath to the Church (Bailey p. 146).”  Bailey’s interpretation
may be technically accurate, however the context of the passage seems to go
beyond just an apologetic support for the Sabbath command.   The passage in

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its context refers to the rest not provided by Joshua, which had nothing to do
with the weekly Sabbath.  Therefore it seems reasonable to assume that the
writer is using the weekly Sabbath rest that the readers of his work are keeping
as a picture of a future rest.  While keeping the weekly rest they should now
look forward to a rest similar to the rest provided Joshua, but better.  Hence the
implication that this passage refers to the future rest provided through the
millennium.

The rest provided is a complete rest.  It is the same type of rest that God
entered into when He rested on the seventh day.  He ceased from all His works
and labor.  He worked for six days and rested the seventh day.  In the same
spiritual manner and attitude that God entered into the rest, so shall the people
of God enter into His rest. (Hebrews 4:10)

Verse 11 is a summary of what has been said before concerning rest.
Only those who have labored can have rest. The command of God concerning
the Sabbath included six days of work followed by the day of rest.  God had
entered into His rest only after a six-day period of labor.  The rest of God must
be entered only after a period of labor.

The current labor is based in belief.  It is founded in faith.  This is a call to
do the work of belief by the writer of Hebrews.   Christ said basically the same
thing in John 6:29 when He said, “…This is the work of God, that ye believe on
him whom he hath sent.”  The only work through which the “rest” of God can be
achieved is belief in Christ.

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Conclusion

The writer of Hebrews is showing the superiority of Christ throughout the
book.  This is also true of his discussion of rest in chapters 3-4.  The rest
provided by Moses, and Joshua is insufficient.  Only the present rest found in
Christ, and the promised rest found in the future restitution of all things through
Christ could really be constituted as rest.  The present rest’s hope is based in
the future rest’s reality.

The discussion by the writer takes into consideration his audience, the
Hebrew people.  He calls on their knowledge of history and scripture to drive
his point home about the superiority of Christ’s rest.

He is calling them to a steadfast stand for Christ and the gospel, which
had been preached to them.  He is reminding them that belief the requirement
for rest can only be found in Christ, and not in their Jewish roots.  He is warning
them not to desire a return to where they came from, because it is based in a
history of unbelief, and failure.

Confidence in obtaining the rest of God can only be found in belief in
Christ. This is because that rest can only be found in Christ.

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Bibliography

Ashcraft, Robert Study Guide for Hebrews:The Superiority of the New Testament system of worship and service through the New Testament church – the body of Christ, as contrasted with the Old Testament system of worship and service (Benton, AR: Benton Printing and Composition) 1972

Bailey , John Sabbath Commentary: A scriptural exegesis of all the passages in the Bible that relate, or are supposed to relate, in any way, to the Sabbath doctrine. (Alfred Centre, N.Y.: The American Sabbath Tract Society) 1888

Barclay, William The Letter to the Hebrews: Revised edition Translated with an Introduction and Interpretation. (Louisville, Kentucky: Westminster John Knox Press) 1976

Barnes, Albert Notes on the New Testament : Hebrews Fourteen Volumes, Volume 13(Grand Rapids, MI: Baker Books) 1998

Davidson, Benjamin The Analytical Hebrew and Chaldee Lexicon: Every word and inflection of the Hebrew Old Testament Arranged Alphabetically and with Grammatical Analyses. A complete series of Hebrew and Chaldee paradigms, with grammatical remarks and explanations.  (Grand Rapids: Zondervan Publishing House) 1981

Morris, Leon The Expositor’s Bible Commentary: with The New International Version of The Holy Bible, In Twelve Volumes Volume 12 Hebrews-Revelation (Grand Rapids, MI: Zondervan Publishing House)1981

Phillips, John Exploring Hebrews: Revised (Neptune, New Jersey: Loizeaux Brothers) 1988