|
Click a verse to see commentary
|
Select a resource above
|
The Rest That God Promised4 Therefore, while the promise of entering his rest is still open, let us take care that none of you should seem to have failed to reach it. 2For indeed the good news came to us just as to them; but the message they heard did not benefit them, because they were not united by faith with those who listened. 3For we who have believed enter that rest, just as God has said, “As in my anger I swore, ‘They shall not enter my rest,’ ” though his works were finished at the foundation of the world. 4For in one place it speaks about the seventh day as follows, “And God rested on the seventh day from all his works.” 5And again in this place it says, “They shall not enter my rest.” 6Since therefore it remains open for some to enter it, and those who formerly received the good news failed to enter because of disobedience, 7again he sets a certain day—“today”—saying through David much later, in the words already quoted, “Today, if you hear his voice, do not harden your hearts.” 8 For if Joshua had given them rest, God would not speak later about another day. 9So then, a sabbath rest still remains for the people of God; 10for those who enter God’s rest also cease from their labors as God did from his. 11Let us therefore make every effort to enter that rest, so that no one may fall through such disobedience as theirs. 12 Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.
Jesus the Great High Priest14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
10. For he that is entered into his rest, or, For he who has rested, etc. This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar. Now this conformation the Apostle teaches us takes place when we rest from our works. It hence at length follows, that man becomes happy by selfdenial. For what else is to cease from our works, but to mortify our flesh, when a man renounces himself that he may live to God? For here we must always begin, when we speak of a godly and holy life, that man being in a manner dead to himself, should allow God to live in him, that he should abstain from his own works, so as to give place to God to work. We must indeed confess, that then only is our life rightly formed when it becomes subject to God. But through inbred corruption this is never the case, until we rest from our own works; nay, such is the opposition between God’s government and our corrupt affections, that he cannot work in us until we rest. But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it. 7070 Many, like Calvin, have made remarks of this kind, but they are out of place here; for the rest here mentioned is clearly the rest in heaven. — Ed. Thus believers enter it but on this condition, — that by running they may continually go forward. But I doubt not but that the Apostle designedly alluded to the Sabbath in order to reclaim the Jews from its external observances; for in no other way could its abrogation be understood, except by the knowledge of its spiritual design. He then treats of two things together; for by extolling the excellency of grace, he stimulates us to receive it by faith, and in the meantime he shows us in passing what is the true design of the Sabbath, lest the Jews should be foolishly attached to the outward rite. Of its abrogation indeed he does expressly speak, for this is not his subject, but by teaching them that the rite had a reference to something else, he gradually withdraws them from their superstitious notions. For he who understands that the main object of the precept was not external rest or earthly worship, immediately perceives, by looking on Christ, that the external rite was abolished by his coming; for when the body appears, the shadows immediately vanish away. Then our first business always is, to teach that Christ is the end of the Law. |