109 lines
26 KiB
HTML
109 lines
26 KiB
HTML
<!DOCTYPE html PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<html><head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script>
|
|
currentBook = 'Hbr';
|
|
currentChapter = 4;
|
|
PriorBook = 'Philemon';
|
|
PriorBookURL = './Comm/david_guzik/sg/Phm_1.html';
|
|
PriorChapter = 'Hebrews 3';
|
|
PriorChapterURL = './Comm/david_guzik/sg/Hbr_3.html';
|
|
NextBook = 'James';
|
|
NextBookURL = './Comm/david_guzik/sg/Jam_1.html';
|
|
NextChapter = 'Hebrews 5';
|
|
NextChapterURL = './Comm/david_guzik/sg/Hbr_5.html';
|
|
Title = 'Study Guide for Hebrews 4';
|
|
</script>
|
|
<script src="./js/Comms/DG.js" type="text/javascript"></script>
|
|
<h2><a onclick="return mV('Hbr',4,'1-');">Hbr 4</a> - Entering Into His Rest</h2>
|
|
<p>A. How to enter God's rest.</p>
|
|
<p class="c1">1. (<a onclick="return mV('Hbr',4,'1-2');">1-2</a>) The warning is repeated: don't miss God's rest.</p>
|
|
<p class="c2"><span>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 <i>it.</i></span></p>
|
|
<p class="c4">a. <b><span class="c3">Therefore</span></b>: The idea is carried on without pause from <a onclick="return mV('Hbr',3,'1-');">Hbr 3</a>: <i>unbelief</i> kept the generation that escaped Egypt from entering Canaan. The <b><span class="c3">promise remains of entering His rest</span></b>, and we can enter into that <b><span class="c3">rest</span></b> by faith. <i>Unbelief</i> will make us fall short of the <b><span class="c3">rest</span></b> God has for us.</p>
|
|
<p class="c4">b. <b><span class="c3">For indeed the gospel was preached to us as well as to them</span></b>: We have heard the promise of God's rest, just like the children of Israel did. They <b><span class="c3">heard</span></b> the word, but it <b><span class="c3">did not profit them</span></b>, because they did not receive it with <b><span class="c3">faith</span></b>. </p>
|
|
<p class="c5">i. They <b><span class="c3">heard</span></b> the promise. They had the opportunity to receive the promise. But they had actually enter by faith.</p>
|
|
<p class="c1">2. (<a onclick="return mV('Hbr',4,'3-9');">3-9</a>) Proof that a "rest" remains for the people of God, beyond it's original fulfillment under Joshua.</p>
|
|
<p class="c2"><span>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 <i>day</i> in this way: "And God rested on the seventh day from all His works"; and again in this <i>place:</i> "They shall not enter My rest." Since therefore it remains that some <i>must</i> 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." 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.</span></p>
|
|
<p class="c4">a. <b><span class="c3">So swore in My wrath</span></b>: This quote from <a onclick="return mV('Psa',95,11);">Psa 95:11</a> demonstrates that God has a <b><span class="c3">rest</span></b> available to us. This <b><span class="c3">rest</span></b> is after the pattern of God's own rest <b><span class="c3">on the seventh day from all His works</span></b>, as described in the quote from <a onclick="return mV('Gen',2,2);">Gen 2:2</a>.</p>
|
|
<p class="c4">b. <b><span class="c3">Therefore it remains that some must enter it</span></b>: God did not create this place of rest in vain. If Israel (<b><span class="c3">those to whom it was first preached</span></b>) <b><span class="c3">did not enter because of disobedience</span></b>, then someone else will enter into that rest.</p>
|
|
<p class="c4">c. <b><span class="c3">Today, if you will hear His voice</span></b>: The appeal in <a onclick="return mV('Psa',95,'7-8');">Psa 95:7-8</a> proves that there is a rest that remains for God's people to enter, beyond the fulfillment under Joshua. If Joshua had completely fulfilled the promise of rest, God's appeal through <b><span class="c3">David</span></b>, saying "<b><span class="c3">Today</span></b>" would make no sense.</p>
|
|
<p class="c4">d. <b><span class="c3">There remains therefore a rest for the people of God</span></b>: All this together proves the point that there is a <b><span class="c3">rest for the people of God</span></b>. This is a <b><span class="c3">rest</span></b> that is spiritual, yet patterned after the rest provided through Joshua.</p>
|
|
<p class="c1">3. (<a onclick="return mV('Hbr',4,10);">10</a>) What this rest is: a cessation from works.</p>
|
|
<p class="c2"><span>For he who has entered His rest has himself also ceased from his works as God <i>did</i> from His.</span></p>
|
|
<p class="c4">a. <b><span class="c3">He who has entered His rest has himself also ceased from his works</span></b>: Entering this rest means no longer needing to <i>work</i>. The idea isn't that there is no longer any place for <i>doing</i> good <b><span class="c3">works</span></b>. The idea is that there is no longer any place for <b><span class="c3">works</span></b> as a basis for our own righteousness.</p>
|
|
<p class="c4">b. <b><span class="c3">Ceased from his works as God did from His</span></b>: This cessation from works as a basis for righteousness fulfills our "Sabbath rest." God rested from His works on the original Sabbath of <a onclick="return mV('Gen',2,2);">Gen 2:2</a> because the work was finished. We cease from self-justifying works because the work is finished by Jesus on the cross.</p>
|
|
<p class="c1">4. (<a onclick="return mV('Hbr',4,11);">11</a>) Application of the invitation to enter God's rest through faith.</p>
|
|
<p class="c2"><span>Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.</span></p>
|
|
<p class="c4">a. <b><span class="c3">Let us therefore</span></b>: This phrase, or this idea, appears repeatedly in Hebrews. A doctrinal truth is presented - in this case, the truth of a remaining rest available by faith - then the truth is applied.</p>
|
|
<p class="c4">b. <b><span class="c3">Be diligent to enter that rest</span></b>: The <b><span class="c3">rest</span></b> is there, but God does not force it upon us. We must <b><span class="c3">enter that rest</span></b>. Clearly, the rest is entered by <i>faith</i>; but it takes <b><span class="c3">diligent</span></b> faith. This shows us that faith is not <i>passive</i>; it takes <i>diligence</i> to trust in, rely on, and cling to Jesus and His work for us.</p>
|
|
<p class="c4">c. <b><span class="c3">Lest anyone fall according to the same example of disobedience</span></b>: If we are not <b><span class="c3">diligent to enter that rest</span></b>, the result can be a disaster. We may <b><span class="c3">fall according to the same example of disobedience</span></b>. We may <b><span class="c3">fall</span></b>, even as the children of Israel did in the wilderness.</p>
|
|
<p class="c1">5. (<a onclick="return mV('Hbr',4,'12-13');">12-13</a>) Found out by God's Word.</p>
|
|
<p class="c2"><span>For the word of God <i>is</i> 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 <i>are</i> naked and open to the eyes of Him to whom we <i>must give</i> account.</span></p>
|
|
<p class="c4">a. <b><span class="c3">For the word of God</span></b>: God's Word has diagnosed our illness with a surgeon's precision. It has seen our hearts, and discerned that we are too ready to follow in the failure of the children of Israel, to give up belief.</p>
|
|
<p class="c4">b. When the <b><span class="c3">word of God</span></b> exposes our weakness and unbelief like this, it demonstrates the inherent power, sharpness, and accuracy of the <b><span class="c3">word of God</span></b>. It bears constant reminding that as we submit ourselves to the <b><span class="c3">word of God</span></b>, we do it for far, far more than intellectual knowledge of the learning of facts. We do it for the <i>ministry of the Word</i>, because God <i>meets us</i> in His Word, and the <i>Holy Spirit</i> works powerfully through the <b><span class="c3">word of God</span></b>. We should consider just what the Word of God says it will do in our lives:</p>
|
|
<p class="c5">i. God's word brings true health, fruitfulness, prosperity and success to the things we do. (<a onclick="return mV('Psa',1,3);">Psa 1:3</a>)</p>
|
|
<p class="c5">ii. The word of God has healing power; it has the power to deliver us from oppression. (<a onclick="return mV('Psa',107,20);">Psa 107:20</a>; <a onclick="return mV('Mat',8,8);">Mat 8:8</a>; <a onclick="return mV('Mat',8,16);">Mat 8:16</a>)</p>
|
|
<p class="c5">iii. God's word is cleansing - if we take heed according to God's word, our way will be cleansed. (<a onclick="return mV('Psa',119,9);">Psa 119:9</a>; <a onclick="return mV('Jhn',15,3);">Jhn 15:3</a>; <a onclick="return mV('Eph',5,26);">Eph 5:26</a>)</p>
|
|
<p class="c5">iv. The word of God, hidden in our hearts, keeps us from sin. (<a onclick="return mV('Psa',119,11);">Psa 119:11</a>)</p>
|
|
<p class="c5">v. God's word is our counselor; as we delight in God's word, it becomes a rich source of counsel and guidance for us. (<a onclick="return mV('Psa',119,24);">Psa 119:24</a>)</p>
|
|
<p class="c5">vi. God's word is a source of strength. (<a onclick="return mV('Psa',119,28);">Psa 119:28</a>)</p>
|
|
<p class="c5">vii. God's word imparts life to us. It is a continual source of life for us. (<a onclick="return mV('Psa',119,93);">Psa 119:93</a>; <a onclick="return mV('Mat',4,4);">Mat 4:4</a>)</p>
|
|
<p class="c5">viii. God's word is a source of illumination and guidance to us. When God's word comes in, so does light; it makes the simple wise and understanding. (<a onclick="return mV('Psa',119,105);">Psa 119:105</a>; <a onclick="return mV('Psa',119,130);">Psa 119:130</a>)</p>
|
|
<p class="c5">ix. God's word gives peace to those who love it; they are secure, standing in a safe place. (<a onclick="return mV('Psa',119,165);">Psa 119:165</a>)</p>
|
|
<p class="c5">x. When the word of God is heard and understood, it bears fruit. (<a onclick="return mV('Mat',13,23);">Mat 13:23</a>)</p>
|
|
<p class="c5">xi. The word of God has inherent power and authority against demonic powers. (<a onclick="return mV('Luk',4,36);">Luk 4:36</a>)</p>
|
|
<p class="c5">xii. Jesus Himself - His eternal person - is described as the Word. When we are into the Word of God, we are into Jesus. (<a onclick="return mV('Jhn',1,1);">Jhn 1:1</a>)</p>
|
|
<p class="c5">xiii. Hearing God's Word is essential to eternal life - you cannot pass from death into life unless you have heard the Word of God. (<a onclick="return mV('Jhn',5,24);">Jhn 5:24</a>; <a onclick="return mV('Jam',1,21);">Jam 1:21</a>; <a onclick="return mV('1Pe',1,23);">1Pe 1:23</a>)</p>
|
|
<p class="c5">xiv. Abiding - living in - God's Word is evidence of true discipleship. (<a onclick="return mV('Jhn',8,31);">Jhn 8:31</a>)</p>
|
|
<p class="c5">xv. God's Word is the means to sanctification. (<a onclick="return mV('Jhn',17,17);">Jhn 17:17</a>)</p>
|
|
<p class="c5">xvi. God can do dramatic works with the Holy Spirit as His Word is being preached. (<a onclick="return mV('Act',10,44);">Act 10:44</a>)</p>
|
|
<p class="c5">xvii. Hearing God's Word builds faith in us. (<a onclick="return mV('Rom',10,17);">Rom 10:17</a>)</p>
|
|
<p class="c5">xviii. Holding fast to the Word of God can give us present assurance of salvation. (<a onclick="return mV('1Cr',15,2);">1Cr 15:2</a>)</p>
|
|
<p class="c5">xix. The faithful handling of the Word of God gives the ministers of the Word a clear conscience - they know that they have done all they can before God. (<a onclick="return mV('2Cr',4,2);">2Cr 4:2</a>; <a onclick="return mV('Phl',2,16);">Phl 2:16</a>)</p>
|
|
<p class="c5">xx. The Word of God is our sword of the Spirit - it is our equipment for spiritual battle, especially in the idea of an offensive weapon. (<a onclick="return mV('Eph',6,17);">Eph 6:17</a>)</p>
|
|
<p class="c5">xxi. The Word of God comes with the power of the Holy Spirit - with "much assurance" - and critical aspect of the ministry of the Word. (<a onclick="return mV('1Th',1,5);">1Th 1:5</a>)</p>
|
|
<p class="c5">xxii. The Word of God works effectively in those who believe. (<a onclick="return mV('1Th',2,13);">1Th 2:13</a>)</p>
|
|
<p class="c5">xxiii. The word of God sanctifies the very food we eat! (<a onclick="return mV('1Ti',4,5);">1Ti 4:5</a>)</p>
|
|
<p class="c5">xxiv. The word of God is not dead; it is living and active and sharper than any two edged sword. The word of God can probe us like a surgeon's expert scalpel, cutting away what needs to be cut and keeping what needs to be kept. (<a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>)</p>
|
|
<p class="c5">xxv. The word of God is our source of growth. (<a onclick="return mV('1Pe',2,2);">1Pe 2:2</a>, <a onclick="return mV('1Cr',2,'1-5');">1Cr 2:1-5</a>)</p>
|
|
<p class="c4">c. <b><span class="c3">Is living and powerful</span></b>: No wonder the writer to the Hebrews can say this. The Bible isn't a collection of musty stories and myths. It has an <i>inherent</i> life and power. The preacher doesn't make the Bible "come alive." The Bible <i>is</i> alive, and gives life to the preacher and anyone else who will really receive it.</p>
|
|
<p class="c5">i. <b><span class="c3">Powerful</span></b> (translated <i>active</i> in the KJV) reminds us that something might be <i>alive</i>, yet <i>dormant</i>. But God's Word is both <b><span class="c3">living</span></b> and <b><span class="c3">powerful</span></b>, in the sense of being <i>active</i>.</p>
|
|
<p class="c4">d. <b><span class="c3">Sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow</span></b>: God's Word can hit us with surprising precision, and the Holy Spirit empowers the ministry of the Word to do deep work in our hearts.</p>
|
|
<p class="c5">i. Often people wonder how a preacher's message can be <i>so relevant</i> to their life. They sometimes honestly wonder if the preacher doesn't know some "inside information" about their life. But it isn't necessarily the preacher at all. It is the sharpness of the Word of God, delivering the message in just the right place.</p>
|
|
<p class="c4">e. <b><span class="c3">Even to the division of soul and spirit</span></b>: Is there a deliberate and significant difference between <b><span class="c3">soul</span></b> and <b><span class="c3">spirit</span></b> here?</p>
|
|
<p class="c5">i. Certainly, there is <i>some</i> distinction between <b><span class="c3">soul</span></b> and <b><span class="c3">spirit</span></b>. "The New Testament use of <i>pneuma</i> for the human spirit focuses on the spiritual aspect of man, <i>i.e.</i> his life in relation to God, whereas <i>psyche</i> refers to man's life irrespective of his spiritual experience, <i>i.e.</i> his life in relation to himself, his emotions and thought. There is a strong antithesis between the two in the theology of Paul." (Guthrie)</p>
|
|
<p class="c5">ii. But the stress of this passage isn't to spell out a theology of the difference between <b><span class="c3">soul</span></b> and <b><span class="c3">spirit</span></b>. "Attempts to explain [these terms] on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body." (Vincent)</p>
|
|
<p class="c5">iii. However, it is important to understand what the Bible means when it speaks of and makes a distinction with <b><span class="c3">soul and spirit</span></b>. The Bible tells us that p<span>eople have an "inner" and an "outer" nature (<a onclick="return mV('Gen',2,7);">Gen 2:7</a>; <a onclick="return mV('2Cr',4,16);">2Cr 4:16</a>). The inner man is described by both the terms <i>spirit</i> (<a onclick="return mV('Act',7,59);">Act 7:59</a>; <a onclick="return mV('Mat',26,41);">Mat 26:41</a>; <a onclick="return mV('Jhn',4,'23-24');">Jhn 4:23-24</a>) and <i>soul</i> (<a onclick="return mV('1Pe',2,11);">1Pe 2:11</a>; <a onclick="return mV('Hbr',6,19);">Hbr 6:19</a>; <a onclick="return mV('Hbr',10,39);">Hbr 10:39</a>). These two terms are often used synonymously, but not always. We can say that <b><span class="c3">soul</span></b> seems to focus more on <i>individuality</i> and life (often being defined as <i>the mind, the will, and the emotions</i></span>). The <b><span class="c3">spirit</span></b><span> seems to focus more on supernatural power and life in an individual.</span></p>
|
|
<p class="c5"><span>iv. That there is <i>some</i> distinction between the spirit and the soul is made obvious by passages like <a onclick="return mV('1Th',5,23);">1Th 5:23</a> and <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>. The fact that the terms are <i>sometimes</i> used interchangeable is shown by passages like <a onclick="return mV('Job',7,11);">Job 7:11</a> and <a onclick="return mV('Isa',26,9);">Isa 26:9</a>. </span></p>
|
|
<p class="c5"><span>v. Because the soul and spirit both have reference to the "inner man," they are easily confused. Often an experience which only "blesses" the <b><span class="c3">soul</span></b> is supposed to be something which builds up the <b><span class="c3">spirit</span></b>. There is nothing wrong with "<b><span class="c3">soul</span></b>ish" excitement and blessing, but there is nothing in it that builds us up <b><span class="c3">spirit</span></b>ually. That is why many Christians go from one exciting experience to another but never really grow <b><span class="c3">spirit</span></b>ually - the ministry they receive is "<b><span class="c3">soul</span></b>ish." This is why the Word of God is so powerful and precise; it can pierce <b><span class="c3">even to the division of soul and spirit</span></b></span>, which isn't easy to do.</p>
|
|
<p class="c5"><span>vi. The outer man is described by the terms <i>flesh</i> (<a onclick="return mV('Col',2,5);">Col 2:5</a>; <a onclick="return mV('Mat',26,41);">Mat 26:41</a>; <a onclick="return mV('Gal',5,'16-17');">Gal 5:16-17</a>) and <i>body</i> (<a onclick="return mV('Rom',6,6);">Rom 6:6</a>; <a onclick="return mV('Rom',8,13);">Rom 8:13</a>; <a onclick="return mV('1Cr',6,13);">1Cr 6:13</a>, and <a onclick="return mV('1Cr',6,'19-20');">6:19-20</a>). The terms <i>flesh</i> and <i>body</i> also seem to include aspects of our person such as the senses and habits. When we allow our flesh to direct our thoughts and actions, it ends in spiritual ruin. God wants us to be directed not by the <b><span class="c3">spirit</span></b></span>, not by the<span> <i>flesh</i>, or even the <b><span class="c3">soul</span></b>.</span></p>
|
|
<p class="c4">f. <b><span class="c3">All things are naked and open to the eyes of Him to whom we must give account</span></b><span>:</span> There is no one hidden before God. He sees our hearts and knows how to touch them, and we must <b><span class="c3">give account</span></b> for how we respond to His touch.</p>
|
|
<p class="c5">i. <b><span class="c3">Naked</span></b> reminds us of the way God saw through Adam's feeble hiding. God sees through our hiding the same way.</p>
|
|
<p class="c5">ii. <b><span class="c3">Open</span></b> is the ancient Greek word <i>trachelizo</i>, used only here in the New Testament. It was used of wrestlers who had a hold that involved gripping the neck and was such a powerful hold that it brought victory. So the term can mean "to prostrate" or "to overthrow;" but many scholars do adopt the simply meaning of "open."</p>
|
|
<p class="c4">g. Remember the context. The writer to the Hebrews trusts that he has pierced the hearts of his audience, who were contemplating "giving up" on Jesus. In this passage, he has made it plain that they can't give up on Jesus can keep it "hidden" from God. The word of God has discovered and exposed their condition.</p>
|
|
<p>B. Jesus our High Priest.</p>
|
|
<p class="c1">1. (<a onclick="return mV('Hbr',4,14);">14</a>) Seeing Jesus, our great High Priest.</p>
|
|
<p class="c2"><span>Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast <i>our</i> confession.</span></p>
|
|
<p class="c4">a. <b><span class="c3">Seeing then that we have a great High Priest</span></b>: The idea that Jesus is our <b><span class="c3">High Priest</span></b> has been mentioned before (<a onclick="return mV('Hbr',2,17);">Hbr 2:17</a> and <a onclick="return mV('Hbr',3,1);">Hbr 3:1</a>). But now the writer to the Hebrews will develop the idea more extensively.</p>
|
|
<p class="c4">b. <b><span class="c3">Seeing then</span></b>: The writer to the Hebrews wants to call attention to the specific, unique character of Jesus as our <b><span class="c3">High Priest</span></b>. No other High Priest was called <b><span class="c3">great</span></b>. No other <b><span class="c3">High Priest...passed through the heavens</span></b>. No other <b><span class="c3">High Priest</span></b> is the <b><span class="c3">Son of God</span></b>.</p>
|
|
<p class="c4">c. <b><span class="c3">Let us hold fast our confession</span></b>: Knowing that we have a <b><span class="c3">High Priest</span></b>, and know how unique and glorious He is, is wonderful. It is even greater to know that He has <b><span class="c3">passed through the heavens</span></b>, that He has ascended into heaven, and now ministers there on our behalf is even greater. Both of these things should encourage us to <b><span class="c3">hold fast our confession</span></b>.</p>
|
|
<p class="c1">2. (<a onclick="return mV('Hbr',4,15);">15</a>) Our High Priest can sympathize with us.</p>
|
|
<p class="c2"><span>For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all <i>points</i> tempted as <i>we are, yet</i> without sin.</span></p>
|
|
<p class="c4">a. <b><span class="c3">We do not have a High Priest who cannot sympathize</span></b>: Though His deity has been documented (<a onclick="return mV('Hbr',1,'4-14');">Hbr 1:4-14</a>), His compassionate humanity has also been demonstrated (<a onclick="return mV('Hbr',2,'5-18');">Hbr 2:5-18</a>). It means that there is a Jesus, God the Son, enthroned in heaven, our <b><span class="c3">High Priest</span></b>, can <b><span class="c3">sympathize with our weaknesses</span></b>.</p>
|
|
<p class="c5">i. To the Greeks, the primary attribute of God was <i>apatheia</i>, the essential inability to feel anything at all. Jesus isn't like that. He knows, He feels what we go through. The ancient Greek word for <b><span class="c3">sympathize</span></b> literally means "to suffer along with."</p>
|
|
<p class="c5">ii. What makes the difference is that Jesus added humanity to His deity, and came and lived among us as a man. When you have been there, it makes all the difference. We might hear of some tragedy at a high school, and feel a measure of sorrow. But it is nothing like the pain we would feel if it were the high school we attended.</p>
|
|
<p class="c4">b. <b><span class="c3">But was in all points tempted as we are, yet without sin</span></b><span>: </span>Jesus knows what it is like to be <b><span class="c3">tempted</span></b> and to battle against sin, though He was never stained by sin. "His sinlessness was, at least in part, an earned sinlessness as he gained victory after victory in the constant battle with temptation that life in this world entails." (Morris)</p>
|
|
<p class="c5">i. Sometimes we think that because Jesus is God, He could never know temptation the way we do. In part, this is true: Jesus faced temptation much more severely than we ever have or ever will. The Sinless One knows temptation in a way we don't, because only the one who never gives into temptation knows the full strength of temptation. It is true that Jesus never faced temptation in an <i>inner</i> sense the way we do, because there was never a sinful nature pulling Him to sin from the <i>inside</i>. But He knew the strength and fury of <i>external</i> temptation in a way, and to a degree, that we can never know. He knows what we go through; He has faced worse.</p>
|
|
<p class="c1">3. (<a onclick="return mV('Hbr',4,16);">16</a>) An invitation: come to the throne of grace.</p>
|
|
<p class="c2"><span>Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.</span></p>
|
|
<p class="c4">a. <b><span class="c3">Let us therefore come boldly</span></b>: Because we have a High Priest who is both omnipotent and compassionate, we can <b><span class="c3">come boldly</span></b> to His throne. Discouraging us from this access is a central strategy of Satan. The devil sometimes wants us to consider Jesus as unapproachable - perhaps encouraging us to come by Mary or the saints instead of Jesus. Sometimes the devil wants us to think of Jesus as being powerless to help, not as one who sits on a throne in heaven.</p>
|
|
<p class="c4">b. <b><span class="c3">The throne of grace</span></b>: The throne of God is a <b><span class="c3">throne of grace</span></b>. When we come, we may <b><span class="c3">obtain mercy</span></b> (this is <i>not getting</i> what we deserve) <b><span class="c3">and find grace</span></b> (this is <i>getting</i> what we don't deserve) in our <b><span class="c3">time of need</span></b>.</p>
|
|
<p class="c5">i. Rabbis taught that God had two thrones, one of mercy, and one of judgment. They said this because they knew that God was both merciful and just, but how could these two attributes of God be reconciled? Perhaps God had two thrones, displaying the two aspects of His character. On one throne He would show His judgment, and on the other His mercy. But here, in light of the finished work of Jesus, we see mercy and judgment reconciled into one <b><span class="c3">throne of grace</span></b>.</p>
|
|
<p class="c5">ii. Remember that grace does not ignore God's justice; it operates in fulfillment of God's justice, in light of the cross.</p>
|
|
<p class="c4">c. <b><span class="c3">Find grace to help in time of need</span></b>: Thankfully, God provides <b><span class="c3">help</span></b> in our time of need. No request is too small, because He wants us to <i>be anxious for nothing, but in everything by prayer...let your requests be made known to God</i>. (<a onclick="return mV('Phl',4,6);">Phl 4:6</a>)</p>
|
|
<script src="./js/Comms/DG_Footer.js" type="text/javascript"></script>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script>
|