The theme of Hebrews is the promise to Abraham that his seed would multiply and that all the nations of the earth will be blessed through Abraham’s seed. The promise to Abraham is connected with entering God’s rest.
The article illustrates how individuals with the heavenly calling will enter God’s rest while on earth and will later receive a heavenly resurrection. It shows that the “sabbath resting for the people of God” refers to the thousand-year reign of Jesus Christ. At that time. The nations of the world will enter God’s rest and experience the blessings promised to Abraham.
God created the heavens and the earth during six days. On the seventh day God rested according to Genesis 2:1, 2:
1 Thus the heavens and the earth and all their army came to their completion. 2 And by the seventh day God came to the completion of his work that he had made, and he proceeded to rest on the seventh day from all his work that he had made. 3 And God proceeded to bless the seventh day and make it sacred, because on it he has been resting from all his work that God has created for the purpose of making.
According to Hebrews chapters 3 and 4, it is possible for humans to enter God’s day of rest and rest together with God. Hebrews was written around 60 CE, and in 4:1 NWT84 we read that “a promise (epaggelia) is left of entering into his rest.” The NIV has an idiomatic rendering of these words, and we read “The promise (epaggelia) of entering his rest still stands.” What does it mean to enter God’s rest?
THE PROMISE OF ENTERING THE PROMISED LAND AND OF ENTERING GOD’S REST?
To understand the importance of God’s rest, we should begin with the promise (epangelia) that is mentioned. We read about God’s promise to give Israel rest in Exodus 33:1-3, 14
1 And Jehovah said further to Moses: “Go, move up from here, you and the people whom you led up out of the land of Egypt, to the land about which I swore (omnymi) to Abraham, Isaac and Jacob, saying, ‘To your seed I shall give it.’ 2 And I will send an angel ahead of you and drive out the Caʹnaan·ites, the Amʹor·ites, and the Hitʹtites and the Perʹiz·zites, the Hiʹvites and the Jebʹu·sites; 3 to a land flowing with milk and honey, for I shall not go up in the midst of you, because you are a stiff-necked people, that I may not exterminate you on the way.”
14 So he said: “My own person will go along and I shall certainly give you rest (katapauō, nūahh).”
We note that the pronoun “you” refers to Moses and the people who came out of Egypt, as seen in verse 1. The promise confirmed by God’s oath was that the nation of Israel should get the promised land, and they should rest together with God in this land.
After Moses received God’s promise, he spoke about the rest of God, and he said to the people, according to Deuteronomy 12:10:
9 because YOU have not yet come into the resting-place (menūha, katapausis) and the inheritance that Jehovah your God is giving you. 10 And YOU must cross the Jordan and dwell in the land that Jehovah YOUR God is giving YOU as a possession, and he will certainly give YOU rest (nụahh katapauō)from all YOUR enemies round about, and YOU will indeed dwell in security.
There are two different words here. The promised land should be a resting place (katapausis), and the people should rest (katapauō) from their enemies. Deuteronomy 25:19 says that God will give them rest from all their enemies:
19 And it must occur that when Jehovah your God has given you rest (nụahh katapauō) from all your enemies round about in the land that Jehovah your God is giving you as an inheritance to take possession of it, you should wipe out the mention of Amʹa·lek from under the heavens. You must not forget.
Moses was not allowed to enter the promised land, but it was Joshua who should lead the people into the land. Before they entered the land, Joshua reiterated the words of Moses that Jehovah would give them rest, as we see in Joshua 1:15:
15 First when Jehovah gives rest ( nūahh, katapauō) to YOUR brothers the same as to YOU and they also have taken possession of the land that Jehovah YOUR God is giving them, YOU must also return to the land of YOUR holding and take possession of it, the one that Moses the servant of Jehovah has given YOU on the side of the Jordan toward the rising of the sun.’”
When the land was conquered and Joshua was old, we read the following words in Joshua 23:1:
1 And it came about many days after Jehovah had given Israel rest from all their enemies all around, when Joshua was old and advanced in days.
Jehovah was the one who first mentioned that the people would have rest when they had entered the promised land. Moses reiterated the words about rest, and he called the promised land “a resting place.” Joshua also reiterated the words about rest, and a short time before he would die, he wrote that Jehovah had given Israel rest from all their enemies.
In spite of this, Hebrews 4:8 says that Israel did not experience rest:
8 For if Joshua had led them into a place of rest, [God] would not afterward have spoken of another day.
How shall we understand this seeming contradiction: Joshua wrote that Jehovah had given Israel rest, and Hebrews says that Joshua did not lead them into a place of rest. At the time, when Joshua wrote the mentioned words, Israel had, to a great extent, experienced rest from their enemies. But Joshua had not led the people into God’s rest. What does that mean? We get an answer in Hebrews 3:12-19:
12 Beware, brothers, for fear there should ever develop in any one of YOU a wicked heart lacking faith by drawing away from the living God; 13 but keep on exhorting one another each day, as long as it may be called “Today,” for fear any one of YOU should become hardened by the deceptive power of sin. 14 For we actually become partakers of the Christ only if we make fast our hold on the confidence we had at the beginning firm to the end, 15 while it is being said: “Today if YOU people listen to his own voice, do not harden YOUR hearts as on the occasion of causing bitter anger.”
16 For who were they that heard and yet provoked to bitter anger? Did not, in fact, all do so who went out of Egypt under Moses? 17 Moreover, with whom did [God] become disgusted for forty years? Was it not with those who sinned, whose carcasses fell in the wilderness? 18 But to whom did he swear that they should not enter into his rest except to those who acted disobediently? 19 So we see that they could not enter in because of lack of faith.
The author wrote to individual Hebrew Christians whose forefathers entered the promised land under the leadership of Joshua. Joshua conquered their enemies, and when he became an old man, he “had had given Israel rest from all their enemies all around,” as we read in Joshua 23:1. But the whole nation acted disobediently and lacked faith in Jehovah during the 40 years they were in the desert. Therefore, God swore that they should not enter his rest.
On this background, the writer of Hebrews admonishes the individual Hebrew Christians not to follow the example of their forefathers.
| Entering into God’s rest means to obey his laws and show faith in him. |
THE PROMISE GIVEN TO ABRAHAM CONNECTED WITH THE REST OF GOD
The writer of Hebrews shows that entering God’s rest was still possible, and this will be considered in this section. I start with quoting Hebrews 4:1:
1 Therefore, since a promise (epaggelia) is left of entering into his rest, let us fear that sometime someone of YOU may seem to have fallen short of it. 2 For we have had the good news (euaggelizō) declared to us also, even as they also had; but the word which was heard did not benefit them, because they were not united by faith with those who did hear.
The key words here are “promise” (epaggelia) “the good news declared” (evaggelizō). I will show that “the promise” is the same as “the good news that is declared.” But what is this “promise,” this good news? We have seen that the promise to the Jews who left Egypt was that they should enter the promised land with the possibility of entering God’s rest. However, God’s “promise” includes much more, as we read in Exodus 22:16-18:
15 And Jehovah’s angel proceeded to call to Abraham the second time out of the heavens 16 and to say: “‘By myself I do swear,’ is the utterance of Jehovah, ‘that by reason of the fact that you have done this thing and you have not withheld your son, your only one, 17 I shall surely bless you and I shall surely multiply your seed like the stars of the heavens and like the grains of sand that are on the seashore; and your seed will take possession of the gate of his enemies. 18 And by means of your seed all nations of the earth will certainly bless themselves due to the fact that you have listened to my voice.’”
The promise to Abraham is referred to in Hebrews 6:11-20:
11 But we desire each one of YOU to show the same industriousness so as to have the full assurance of the hope (elpis) down to the end, 12 in order that YOU may not become sluggish, but be imitators of those who through faith and patience inherit the promises. (epaggelia)
13 For when God made his promise (epaggelia) to Abraham, since he could not swear by anyone greater, he swore by himself, 14 saying: “Assuredly in blessing I will bless you, and in multiplying I will multiply you.” 15 And thus after [Abraham] had shown patience, he obtained [this] promise (epaggelia). 16 For men swear by the one greater, and their oath is the end of every dispute, as it is a legal guarantee to them. 17 In this manner God, when he purposed to demonstrate more abundantly to the heirs of the promise (epaggelia) the unchangeableness of his counsel, stepped in with an oath, 18 in order that, through two unchangeable things in which it is impossible for God to lie, we who have fled to the refuge may have strong encouragement to lay hold on the hope (elpis) set before us.
19 This [hope] we have as an anchor for the soul, both sure and firm, and it enters in within the curtain, 20 where a forerunner has entered in our behalf, Jesus, who has become a high priest according to the manner of Mel·chizʹe·dek forever.
The promise that is mentioned in Hebrews 4:2 in connection with entering into God’s rest is the promise given to Abraham.
This promise relates to two groups of people: 1) the seed of Abraham, and 2) all the nations of the earth. Abraham’s seed will do the blessing, and all nations of the earth will be blessed.
| The promise given to Abraham is the theme of Hebrews, how God will fulfill the hope of both groups, the seed of Abraham and the nations of the earth. |
As I will show, the Christian Hebrews were a part of the seed of Abraham, and their hope was to reign with Jesus Christ in heaven, as we read in 5:1:
1 Consequently, holy brothers, partakers of the heavenly calling, consider the apostle and high priest whom we confess.
The hope of the other group, of all the nations of the earth, is mentioned in 2:5:
5 For it is not to angels that he has subjected the inhabited earth (oikoumenē) to come, about which we are speaking.
The Greek word oikoumenē has the meaning, “the habitable earth, the inhabitants of the earth, the whole human race, mankind.” (Mounce) The hope of all the nations of the earth is to receive their blessings in the coming inhabited earth. Peter speaks about new heavens and a new earth. (2 Peter 3:13) Abraham’s seed will experience their blessings in the new heavens, and all the nations of the earth will receive their blessings on the new earth.
The hope of Abraham’s seed is discussed in Hebrews chapters 8-10, and the hope of members of the nations of the earth is discussed in chapters 9 and 11. Before I discuss this in detail, I will return to chapter 4 and discuss how the two groups mentioned in the promise to Abraham will enter the rest of God.
THE SEED OF ABRAHAM AND THE HEAVENLY CALLING
As a background for Abraham’s seed that is mentioned in Hebrews, I discuss the identification of this seed made by Paul in his letter to Galatians.
Galatians 3:16, 26-29:
16 Now the promises were spoken to Abraham and to his seed. It says, not: “And to seeds,” as in the case of many such, but as in the case of one: “And to your seed,” who is Christ.”
26 YOU are all, in fact, sons of God through YOUR faith in Christ Jesus. 27 For all of YOU who were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for YOU are all one [person] in union with Christ Jesus. 29 Moreover, if YOU belong to Christ, YOU are really Abraham’s seed, heirs with reference to a promise.
The Hebrew word zæra‘ (“seed”) is written similarly in singular and plural. However, the suffix after “enemies” in Genesis 22:17 is masculine singular with the meaning of “his enemies.” Thus, the seed is one person, and this is Jesus Christ. However, the seed should multiply, and Paul shows that all the anointed Christians in Galatia were the secondary seed of Abraham.
THE HEAVENLY CALLING OF THE HEBREWS DESCRIBED AS PROPHETIC TYPES AND ANTITYPES
The Epistle to the Hebrews shows that the anointed Hebrew Christians with the heavenly calling also belonged to Abraham’s seed. The writer uses the procedure of a prophetic type and its antitype to describe the heavenly calling of the Hebrew Christians, as we see in Hebrews 8:4-6:
4 If, now, he were upon earth, he would not be a priest, there being [men] who offer the gifts according to the Law, 5 but which [men] are rendering sacred service in a typical representation and a shadow of the heavenly things; just as Moses, when about to make the tent in completion, was given the divine command: For says he: “See that you make all things after [their] pattern that was shown to you in the mountain.”
The shadow is trait or a procedure of the law, and the body (the reality) that casts the shadow relates to Jesus and his followers. The compartments in the tabernacle were the shadow or typical representation, and these are described in Hebrews 9:2, 3:
2 For there was constructed a first tent [compartment] in which were the lampstand and also the table and the display of the loaves; and it is called “the Holy Place.” 3 But behind the second curtain was the tent [compartment] called “the Most Holy (hagia hagiōn).”
The body casting the shadow or the antitype is described in Hebrews 9:11-12 (above) and 10:19-24 (below):
11 However, when Christ came as a high priest of the good things that have come to pass, through the greater and more perfect tent not made with hands, that is, not of this creation, 12 he entered, no, not with the blood of goats and of young bulls, but with his own blood, once for all time into the holy place (ta hagia) and obtained an everlasting deliverance [for us].
19 Therefore, brothers, since we have boldness for the way of entry into the holy place (tōn hagiōn) by the blood of Jesus, 20 which he inaugurated for us as a new and living way through the curtain, that is, his flesh,21 and since we have a great priest over the house of God, 22 let us approach with true hearts in the full assurance of faith, having had our hearts sprinkled from a wicked conscience and our bodies bathed with clean water. 23 Let us hold fast the public declaration of our hope without wavering, for he is faithful that promised. 24 And let us consider one another to incite to love and fine works.
In the tabernacle, the priests could enter the Holy compartment. But between this compartment and the Most Holy compartment there was a curtain. This curtain would prevent the priests from entering the Most Holy compartment. This curtain was a symbol of Jesus’ flesh. When Jesus died and sacrificed his flesh, this curtain was taken away. And now, could the priests when they sacrificed their flesh by their death, enter the Most Holy, whose antitype was heaven.
The word “priest” is not applied to the Christian Hebrews. However, the pronoun “we” in 10:19 and the words in 10:23 that their bodies were bathed in clean water indicate that they were priests — bathing in clean water was a requirement for priests in the tabernacle.
After the promise to Abraham and the hope of being his seed is discussed in chapter 6:13-18, we read in verses 19 and 20:
19 This [hope] we have as an anchor for the soul, both sure and firm, and it enters in within the curtain, 20 where a forerunner has entered in our behalf, Jesus, who has become a high priest according to the manner of Mel·chizʹe·dek forever.
The hope of the Christian Hebrews “enters within the curtain,” according to verse 19. This was the curtain between the Holy compartment and the Most Holy compartment, which was a symbol of the flesh of Jesus, and which was taken away when he died. These words show that the Christian Hebrews were priests and that they had “the heavenly calling” as mentioned in 3:1. The words of 6:19 about their hope show that they also were the seed of Abraham.
Table 1.1 Prophetic types and antitypes
| The Holy compartment | The condition of the spiritual priests on the earth. |
| The Most Holy compartment | Heaven |
| The curtain between the Holy compartment and the Most Holy compartment. | The flesh of Jesus |
ALL THE NATIONS OF THE EARTH WILL BE BLESSED BY ABRAHAM’S SEED
All the nations of the earth would bless themselves by the help of the seed of Abraham. The primary seed is Jesus Christ, and the secondary seed is the anointed Christians who also are spiritual priests. (Galatians 3:16, 28, 29) The priests have a heavenly calling (Hebrews 3:1), and they will get a resurrection to heavenly life when they die. (Hebrews 10:19-22)
The words in Hebrews 10:19 are of particular importance. We read:
“Therefore, brothers, since we have boldness for the way of entry into the holy place by the blood of Jesus.”
These words show that no one could be a part of Abraham’s seed before the year 33 CE, because the basis of this seed is the death of Jesus.
What will be the eternal destiny of all those who lived before Jesus came to the earth and who died?
They will be included in “all the nations of the earth” that will be blessed by the seed of Abraham. Hebrews 2:5-8 throws light on these blessings:
5 For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking. 6 But a certain witness has given proof somewhere, saying: “What is man that you keep him in mind, or [the] son of man that you take care of him? 7 You made him a little lower than angels; with glory and honor you crowned him, and appointed him over the works of your hands. 8 All things you subjected under his feet.” For in that he subjected all things to him [God] left nothing that is not subject to him. Now, though, we do not yet see all things in subjection to him; 9 but we behold Jesus, who has been made a little lower than angels, crowned with glory and honor for having suffered death, that he by God’s undeserved kindness might taste death for every [man].
The words in verses 7 and 8 are taken from Psalm 8:5-9:
5 You also proceeded to make him a little less than godlike ones, And with glory and splendor you then crowned him. 6 You make him dominate over the works of your hands; Everything you have put under his feet: 5 Small cattle and oxen, all of them, And also the beasts of the open field, 8 The birds of heaven and the fish of the sea, Anything passing through the paths of the seas. 9 O Jehovah our Lord, how majestic your name is in all the earth!
Psalm 8:5-9 is a prophecy giving a glimpse of “the coming inhabited earth” over which Jesus will rule. Jesus is the primary seed of Abraham, and he will bless all the nations of the earth with everlasting life in “the inhabited earth to come.”
Hebrews chapters 8-9 discuss the types of the tabernacle, including the priests and offerings, and the antitypes are Jesus and the anointed Christians who are priests. These are the seed of Abraham, through whom all the nations of the earth will bless themselves. Chapter 11 focuses on persons who lived before Jesus came to the earth, and these are indirectly connected with the coming into the rest of God discussed in chapter 4. The requirement for entering the rest is faith and obedience, and the focus of chapter 11 is the faith of the ancient servants of God.
THE PROMISE TO THE SEED OF ABRAHAM AND ALL THE NATIONS OF THE EARTH
The Christian Hebrews belonged to the seed of Abraham, and as we have seen above, they will receive a heavenly resurrection and reign with Jesus in heaven. This is connected with the promise of God in Hebrews 9:15:
15 So that is why he is a mediator of a new covenant, in order that, because a death has occurred for [their] release by ransom from the transgressions under the former covenant, the ones who have been called might receive the promise (epaggelia) of the everlasting inheritance.
According to Hebrews 3:1, the Christian Hebrews had a heavenly calling. The promise to Abraham was that his seed would conquer all the enemies and rule over others. And this promise will be fulfilled when the members of the seed received their heavenly resurrection and would be ruling from heaven together with Jesus Christ. In this way, they will bless the nations.
The promise to Abraham regarding the blessings of all the nations of the earth is mentioned in Hebrews 11:13:
13 In faith all these died, although they did not get the [fulfillment of the] promises (epaggelia), but they saw them afar off and welcomed them and publicly declared that they were strangers and temporary residents in the land (gē).
The New Internal Version and several other translations have the rendering “on earth” instead “in the land.” This rendering could suggest that the promise to the ancient men and women of faith was to live in heaven. But this is contrary to the context. The Greek word gē can have either the meaning “the earth” or “the land.” In Hebrews 1:10, the reference of gē is to the earth. But in 6:7, it refers to the land where rain falls, in 8:9 it refers to the land of Egypt, and in 11:9 it refers to the promised land. So, the rendering “the land” in 11:13 is correct.
According to verse 13, the ancient men and women of faith saw “the fulfillment of the promises…far off.” What did they see, and what was their hope? Verse 35 gives an answer:
35 Women received their dead by resurrection; but other [men] were tortured because they would not accept release by some ransom, in order that they might attain a better resurrection.
Their hope was a resurrection from the dead. The prophets Elijah and Elisha raised people from the dead. But these people died again. The ancient men and women of faith looked forward to “a better resurrection,” one from which they would not die again. This resurrection is mentioned in Hosea 13:14, Isaiah 26:19, and Daniel 12:13, and it meant that dead persons would regain their life as human beings. The reference in Hebrews 11:35 to the hope of a resurrection shows that the ancient persons of faith looked forward to the fulfillment of the blessing to Abraham, that all nations of the earth should be blessed be getting a resurrection.
This was also the view of Godfearing people in the days of Jesus. For when Lazarus, the brother of Martha, died, she said: “I know he will rise in the resurrection on the last day.” (John 11:24)
THE PLACE BELONGING TO HEAVEN
I will now take a closer look at the hope of the ancient men and women of faith by quoting Hebrews 11:13-16:
13 In faith all these died, although they did not get the [fulfillment of the] promises, but they saw them afar off and welcomed them and publicly declared that they were strangers and temporary residents in the land. 14 For those who say such things give evidence that they are earnestly seeking a place of their own. 15 And yet, if they had indeed kept remembering that [place] from which they had gone forth, they would have had opportunity to return. 16 But now they are reaching out for a better [place], that is, one belonging to heaven. Hence God is not ashamed of them, to be called upon as their God, for he has made a city ready for them.
I will first analyze the expression “a better [place], that is, one belonging to heaven.” The NIV has the rendering, “Instead, they were longing for a better country—a heavenly one.” The words of the NIV could suggest that the ancient servants of God yearned for a country located in heaven. But NWT84 indicates that the country belongs to heaven and is not located in heaven. Let us look at the linguistic differences by comparing Hebrews 8:1 (above) with 11:16 (below):
1 Now as to the things being discussed this is the main point: We have such a high priest as this, and he has sat down at the right hand of the throne of the Majesty in the heavens (en tois ouranois).
16 But now they are reaching out for a better [place], that is, one belonging to heaven (tout estin ouraniou).
There is an important difference between the expressions “in the heavens” and “one belonging to heaven.” The first example has the noun “heaven” (ouranos) and the second example has the adjective “heavenly, belonging to heaven” (epouranios). If the author wanted to show that “the better place” was in heaven, he would have used the preposition en (“in”) followed by the dative form of ouranos (“heaven”), as is the case in 8:1.
So, how shall we understand the adjective epouranios? A noun describes a thing or a place, but an adjective describes a characteristic of the thing or the place, such as “the new (adjective) heaven (noun)” or “the beautiful (adjective) bird (noun).” To illustrate the function of the adjective epouranios, I quote Hebrews 3:1 above) and 6:4 (below):
1 Consequently, holy brothers, partakers of the heavenly (epouranios,) calling (klēsis), consider the apostle and high priest whom we confess—Jesus.
4 For it is impossible as regards those who have once for all been enlightened, and who have tasted the heavenly (tēs epouraniou) free gift (tēs dōreas), and who have become partakers of holy spirit.
The first example is “the heavenly (adjective) calling (noun).” The clause does not refer to something that is “in the heavens.” The calling occurred on the earth, but the adjective describes the nature of the calling as “heavenly.” The second example is “the heavenly (adjective) free gift (noun).” The free gift refers to the adoption as sons of God, that is described in 2:10-13. And they received this “free gift” on earth.
A literal rendering of 11:16 is: “but now a better (adjective) they are seeking, this is heavenly’s (adjective).” The clause has two adjectives, “better” and “heavenly” but the nouns that the adjectives are supposed to be modifying are lacking. To find the nouns that are lacking but are implied, we must look at 11:14, 15:
14 For those who say such things give evidence that they are earnestly seeking a place (patris) of their own. 15 And yet, if they had indeed kept remembering that [place] (hēs) from which they had gone forth, they would have had opportunity to return.
What did the ancient servants of God seek? They were earnestly seeking a patris, which means “fatherland” (“native country, homeland”). In verse 15, there is the relative pronoun hēs, which is feminine singular just as patris, and it refers back to patris. This means that the nouns implied in verses 14 and 16 is patris (“fatherland”). We note that epourinos (“heavenly”) in verse 16 stands in the genitive case, which means that “heavenly” owns the noun “fatherland” that is implied, and the “fatherland” is not located in the heavens. A translation of verse 16 with the implied nouns could be:
16 “but now they are seeking a better fatherland (patris); this is a fatherland belonging to heaven (or, “owned by heaven”). Therefore, God is not ashamed of them, to be called on as their God, for he has prepared a city (polis) for them.
What the ancient servants of God were looking for was a better homeland than the one from which they came. And this was a homeland that was owned by heaven but was not located in heaven. But what does that mean?
THE CITY OF GOD
The city of God is mentioned two times in Hebrews chapter 11, and I quote 11:10 (above) and 11:16 (below)
10 For he was awaiting the city (polis) having real foundations, the builder and maker of which [city] is God.
16 But now they are reaching out for a better [place], that is, one belonging to heaven. Hence God is not ashamed of them, to be called upon as their God, for he has made a city ready for them.
Verse 10 says that Abraham was waiting for the city of God, and verse 16 says that God “has made a city ready for them.” The verb “to make” is Greek aorist. While this verb form usually refers to the past, it can also refer to the future. So, we cannot know if God had already made the city or whether he would make it in the future The city is made for “them,” and this pronoun must refer to Abel, Enoch, Noah, Abraham, and Sarah. So, the question is which city is referred to, and what does it mean that it is, or will be, made ready for them.
What is this city? We find the answer in Hebrews 12:22-24:
22 But YOU have approached (proserkhomai) a Mount Zion and a city (polis) of [the] living God, heavenly Jerusalem, and myriads of angels, 23 in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, (en urasnois) and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect, 24 and Jesus the mediator of a new covenant, and the blood of sprinkling, which speaks in a
28 Wherefore, seeing that we are to receive a kingdom that cannot be shaken, let us continue to have undeserved kindness, through which we may acceptably render God sacred service with godly fear and awe.
The city that the ancient servants of God were waiting for was heavenly Jerusalem, which verse 28 shows is the kingdom of God.
Now we can understand that the fatherland (patris) the ancient servants of God were seeking (Hebrews 11:14) was “belonging to heaven” (11:16). God’s kingdom is a heavenly kingdom with Jesus and 144,000 who are rulers, and the “coming inhabited earth” (the fatherland) is subjected to Jesus (and his co-rulers), as we see in Hebrews 2:5-9 that I quote one time more.
5 For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking. 6 But a certain witness has given proof somewhere, saying: “What is man that you keep him in mind, or [the] son of man that you take care of him? 7 You made him a little lower than angels; with glory and honor you crowned him, and appointed him over the works of your hands. 8 All things you subjected under his feet.” For in that he subjected all things to him [God] left nothing that is not subject to him. Now, though, we do not yet see all things in subjection to him; 9 but we behold Jesus, who has been made a little lower than angels, crowned with glory and honor for having suffered death, that he by God’s undeserved kindness might taste death for every [man].
The description in Hebrews chapters 11 and 12 corroborates the description of the heavenly Jerusalem in Revelation 21:1-4:
1 And I saw a new heaven and a new earth; for the former heaven and the former earth had passed away, and the sea is no more. 2 I saw also the holy city, New Jerusalem, coming down out of heaven from God and prepared as a bride adorned for her husband. 3 With that I heard a loud voice from the throne say: “Look! The tent of God is with mankind, and he will reside with them, and they will be his peoples. And God himself will be with them. 4 And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.”
New Jerusalem (the new heavens) is the bride of Christ (Revelation 21:9), which is the 144,000 anointed Christians who have received heavenly life. They are spirit creatures and they will never return to the earth. The city comes down in the sense that it rules the new earth, and it causes the blessings that are described. Thus, the words of Hebrews align with the words about new heavens and a new earth found in Isaiah 65:17 and 2 Peter 3:13.
THE PROMISE GIVEN TO ABRAHAM IMPLIES ENTERING INTO GOD’S REST
We have now discussed the theme of Hebrews that the seed of Abraham (Jesus and his 144,000 co-rulers) will cause blessings to all the nations of the earth (the inhabitants of “the coming inhabited earth” (Hebrews 2:5)
On this background, I will return to Hebrews chapter 4 and discuss how the seed of Abraham and all the nations of the earth will enter into God’s rest.
THE THREE OPPORTUNITIES OF ENTERING GOD’S REST ACCORDING TO HEBREWS CHAPTER 4
To fully grasp the meaning of Hebrews 4:1-13 is not easy. The important point is to understand the relationship between the expressions the day of entering the promised land, a certain day, and another day. I will elucidate these expressions.
After the writer pointed out that the Jews who wandered in the desert did not enter God’s rest because of a lack of faith and obedience, he directs his attention toward the Christian Hebrews
1 Therefore, since a promise is left of entering into his rest (katapausis), let us fear that sometime someone of YOU may seem to have fallen short of it. 2 For we have had the good news declared to us also, even as they also had; but the word which was heard did not benefit them, because they were not united by faith with those who did hear.
What was the good news (euaggelizō) that was declared to “them” (“the Jewish nation in the desert)? It was the words of Exodus 33:1-3, 14 that are quoted at the beginning of this article, that they would enter the promised land and God would give them rest. Confirming this, Hebrews 4:6 says, “and those to whom the good news (the Jews in the desert) was first declared did not enter in because of disobedience.”
What is the good news declared to “us” (the Hebrew Christians)? That was the possibility for the Hebrew Christians to enter God’s rest. Where do we find this good news? Joshua led the people into the promised land in the 14th century BCE, but he did not lead them into God’s rest. (Hebrews 4:8). The argument of the writer is that the opportunity of entering God’s rest did not end at that time, when the Jews entered the promised land in the 14th century BCE. David lived in the 11th century, and in Psalm 95:7, he used the expression “today” in connection with entering the rest of Jehovah.
In Hebrews 3:13, we read:
13 but keep on exhorting one another each day, as long as it may be called “Today,” for fear any one of YOU should become hardened by the deceptive power of sin.
The writer argues that the word “today,” that was written in the 11th century BCE as an invitation to enter God’s rest, was still holding in the 1st century CE. His point is that the Christian Hebrews had entered God’s rest because of their faith and obedience, so it was essential not to become hardened by the power of sin and thus fall out of God’s rest. And if anyone had not entered God’s rest because of a lack of faith and obedience, it was important to change that, as we read in 4:11
11 Let us therefore do our utmost to enter into that rest, for fear anyone should fall in the same pattern of disobedience.
Let us keep the timeline in mind. The nation of Israel was invited to enter God’s rest when Joshua had led them into the promised land (14th century BCE). But they did not achieve that because of a lack of faith and obedience. In Psalm 95, David showed that entering God’s rest was still possible (11th century BCE). David used the word “today,” and the writer of Hebrews says that this “today” still holds (1st century CE), and he exhorts the Hebrew Christians to enter God’s rest by showing faith and obedience. Then the writer shows there is “another day,” another future opportunity to enter God’s rest. I quote Hebrews 4:6-8 (my translation)
6 Since, therefore, it remains for some to enter into it and those to whom the good news was first declared did not enter in because of disobedience, 7 he again destines a certain day: today; saying through David after a long time, as he had foretold (prolegō). “Today if you hear his voice, do not harden your hearts.” 8 For if Joshua had put them to rest, he would not after these things (meta tauta) have been speaking of another day. 9 Therefore, a sabbath resting (sabbatismos) remains for the people of God.
THE TIME LINE:
THE DAY WHEN THE GOOD NEWS WAS FIRST DECLARED (the 14th century BCE)
A CERTAIN DAY (TODAY) (the 11th century BCE and 1st century CE)
ANOTHER DAY (the thousadn-year reign of Jesus)
(Verse 6) The 14th century BCE. The Jewish nation, which received the good news of entering the promised land and participating in Jehovah’s rest, did not enter this rest because of obedience.
(Verse 7) The 11th century BCE. A long time after the Jewish people entered the promised land, Jehovah pointed to a certain day, another opportunity to enter God’s rest. The reference is to Psalm 95:7,11 (“Today if you hear his voice, do not harden your hearts…They will not enter my rest”)
Marking a certain day, the new possibility of entering God’s rest was something God had foretold (“as he had foretold”)[1] Where did God foretell this possibility? In Genesis 22:16-18 Jehovah swore that all the nations of the earth would be blessed through the seed of Abraham. Thus, in the 11th century BCE, there was an opportunity for the nations of the earth to enter God’s rest as a part of the promise to Abraham to bless the nations. Did this opportunity end?
(Verse 7) The 1st century CE. God’s oath that all nations would be blessed remained in effect. It was a prophecy according to verse 7, and in Hebrews 3:13 we read: “but keep on exhorting one another each day, as long as it may be called Today, for fear any one of YOU should become hardened by the deceptive power of sin.”
The text shows that the word today that was written in the 11th century BCE still remained in effect in the 1st century CE.
(Verse 8) The sabbath resting for God’s people. I use the words “after these things” instead of “afterward” in verse 8.[2] The use of “afterward” would naturally be a reference to the fact that Joshua had not put them to rest. But the rendering “after these things would naturally include the failure of entering God’s rest in the promised land and the situation described by David in Psalm 95:7-11, which are described in Hebrews 4:7.
There is a contrast between the temporal words in verses 7 and 8 in chapter 4. Verse 7 speaks about a certain day, a certain opportunity to enter God’s rest, which David calls Today. This a certain day referred to the time in the 11th century BCE when it was possible to enter God’s rest. But it also referred to the time in the 1st century CE. In contrast to the certain day is another day that is mentioned in verse 8. The word another shows that this must be a day, an opportunity to enter God’s rest that is different from the day in the 11th century BCE and the 1st century CE. This another day is called “a sabbath resting for the people of God”
(Verse 9) The thousand-year reign of Jesus This another day which is the “sabbath resting (sabbatismos),” must refer to a time after the 1st century CE to which a certain day referred. According to verse 7, this situation was foretold. Where can we find a prophecy about this sabbath resting in addition to Hebrews 4:8? I have quoted the words about all the nations of the earth that will be blessed by the seed of Abraham. But this prophecy does not refer to a specific Sabbath. However, Isaiah 66:23 is the only place in the Hebrew Scriptures where a prophetic sabbat is mentioned.
23 “And it will certainly occur that from new moon to new moon and from sabbath to sabbath all flesh will come in to bow down before me,” Jehovah has said.
This prophecy will be fulfilled on the new earth, after Jesus comes as the judge during the great tribulation, as shown in Revelation 20:22. This is the thousand-year reign of Jesus, which is also the sabbath of which he is the Lord, according to Matthew 12:8.
Entering God’s rest according to Hebrews chapter 4
| v. 6 | 14th century | The Jewish nation received the good news of entering the promised land. But they did not enter God’s rest. |
| v. 7 | 11th century | There was a certain day with the possibility of entering God’s rest. This certain day is called Today. |
| v. 7 | 1st century | This certain day called Today was still holding with the possibility of entering God’s rest. |
| v. 8 | The thousand-year reign | There is another day that is “the sabbath resting of the people of God.” |
[1]. The Greek word prolegō has the meaning, “to tell beforehand, foretell.” (Mounce) One example from the Septuagint is Isaiah 41:26 (my literal translation): “Who told this from the beginning, so we could know, and so we could say, ‘He is right’? No one foretold (prolegō) it, and no one heard any words from you.
[2]. The Greek pronoun tauta is neuter plural accusative of the demonstrative pronoun houtos (“this, this one, he”). The basic meaning of the form tauta is “these things.” But together with the preposition meta (“after”), the meaning can also be “afterward,” which is a shortened form of “after these things. I use the basic meaning in my translation.
THE PEOPLE OF GOD IS INVITED TO ENTER THE COMING INHABITED EARTH AND GOD’S REST
Just as Israel in the past was invited to enter the promised land and rest together with Jehovah, all the nations of the earth are, on the basis of God’s promise to Abraham, are invited to enter the coming inhabited earth and rest together with Jehovah.
The words regarding who will be present during the “sabbath resting” (sabbatismos) support the conclusion that the sabbath resting is identical with the thousand-year reign of Jesus. We read in verse 8:
8 Therefore, a sabbath resting (sabbatismos) remains for the people of God.
In Hebrews, there is a consistent distinction between “we” and “us” — the anointed Christian Hebrews — and “they” and “them” — Christians with the hope of living in “the coming inhabited earth.”[1] I list the different pronouns in Hebrews 4:1-13:
The nation of Israel in the promised land: “they” (3:11), “they” (3:16), “they” (3:18), “they” (3:19), “they,” “them,“they” (4:2), “they” (4:5).
The anointed Hebrews: “you” (3:12), “you” (3:13), “we,“we” “we” (3:14) “us” (4:1), “we” (4:2), “us” (4:11).
The individuals of God’s people who entered the promised land are referred to by the pronouns “they” and “them.” The anointed Hebrews with the heavenly calling are addressed by the pronouns “you” and “we.” The entire situation regarding the possibility of entering God’s rest is a prophetic one, which God had foretold (4:17).
The people of God were invited to enter the promised land and rest with Jehovah. However, they failed due to a lack of faith and obedience. Now there is an antitypical situation where the people of God (“they”) enter “the sabbath resting. How does the Bible identify the people of God who will enter the sabbath resting?
The first time the people (laos) is mentioned in Hebrews is in 2:17:
17 Consequently he was obliged to become like his “brothers” in all respects, that he might become a merciful and faithful high priest in things pertaining to God, in order to offer propitiatory sacrifice for the sins of the people (laos).
According to these words, all Adam’s descendants, who were bought by the ransom sacrifice of Jesus Christ are “the people of God.” We can find the meaning of “propitiary sacrifice for the sins of the people” by examining the offerings of sacrifices in Israel, which serve as prophetic patterns. I have discussed prophetic types and antitypes of those who hope to reign with Jesus in heaven. Now I will discuss prophetic types and antitypes for those who are invited to live in “the coming inhabited earth.” The tabernacle, the priests, and the offerings were prophetic types of antitypes that would be fulfilled in connection with Jesus. This is shown in Hebrews 10:1:
1 For since the Law has a shadow (skia) of the good things to come, but not the very substance (eikōn) of the things, [men] can never with the same sacrifices from year to year which they offer continually make those who approach perfect.
The word eikon refers to a material image (a thing). This image casts a shadow (skia), and this shadow was the law with instructions in connection with the tabernacle/temple, the priesthood, and the offerings. All these were prophetic types of antitypes that would be fulfilled in connection with Jesus Christ.
Previously, I have shown that the Most Holy compartment in the tabernacle was a type of heaven. Jesus was the antitypical high priest, and the anointed Christians, including the Hebrews, were under-priests. The curtain between the Holy compartment and the Most Holy compartment represented the flesh of Jesus. When he offered his flesh and blood, the curtain was taken away, and the spiritual priests had now an open way to heaven and could now receive a resurrection as spirits and enter heaven.
The purpose of this discussion is to identify “the people of God” for whom there is a “sabbath resting.” I will show that the sacrifices are prophetic types of the two groups that Hebrews mentions, those with “a heavenly calling” (3:1) and those who will live in the “coming inhabited earth (2:5).” I will do this by showing that some offerings in Israel were for the priests and their families, the prophetic types of the Hebrews who were priests with the heavenly calling. Other offerings were for the Jewish people who are prophetic types of those who will live in the coming inhabited earth.
To understand the nature of the sacrifices in Israel, I quote Leviticus 16:11, 15, 21, 22, 27:
11 “And Aaron must present the bull of the sin offering, which is for himself, and make an atonement in behalf of himself and his house; and he must slaughter the bull of the sin offering, which is for himself.
15 “And he must slaughter the goat of the sin offering, which is for the people, and he must bring its blood inside the curtain and do with its blood the same as he did with the bull’s blood; and he must spatter it toward the cover and before the cover.
21 And Aaron must lay both his hands upon the head of the live goat and confess over it all the errors of the sons of Israel and all their revolts in all their sins, and he must put them upon the head of the goat and send it away by the hand of a ready man into the wilderness. 22 And the goat must carry upon itself all their errors into a desert land, and he must send the goat away into the wilderness.
27 “However, he will have the bull of the sin offering and the goat of the sin offering, the blood of both of which was brought in to make atonement in the holy place, taken forth outside the camp; and they must burn their skins and their flesh and their dung in the fire.
In connection with the fulfillment of the prophetic types I quote Hebrews 9:9 (above) and 9:23) below:
9 This very [tent] is an illustration (parabolē) for the appointed time that is now here, and in keeping with it both gifts and sacrifices are offered, but the heavenly things themselves with sacrifices that are better than such sacrifices.
23 Therefore it was necessary that the typical representations (hypodeigma) of the things in the heavens should be cleansed by these means, but the heavenly things themselves with sacrifices that are better than such sacrifices.
The meaning of parabolē is “a placing one thing by the side of another; a comparing; a parallel case cited in illustration; a comparison, simile, similitude.” The meaning of hypodeima is “a token, intimation; an example, model, proposed for imitation or admonition. (both from Mounce). I will now demonstrate how these sacrifices are an illustration (parabolē) and a typical representation (hypodeima).
I quote Hebrews 9:11-14, 18-27, and 13:11, 12:
11 However, when Christ came as a high priest of the good things that have come to pass, through the greater and more perfect tent not made with hands, that is, not of this creation, 12 he entered, no, not with the blood of goats and of young bulls, but with his own blood, once for all time into the holy place and obtained an everlasting deliverance [for us]. 13 For if the blood of goats and of bulls and the ashes of a heifer sprinkled on those who have been defiled sanctifies to the extent of cleanness of the flesh, 14 how much more will the blood of the Christ, who through an everlasting spirit offered himself without blemish to God, cleanse our consciences from dead works that we may render sacred service to [the] living God?
24 For Christ entered, not into a holy place made with hands, which is a copy of the reality, but into heaven itself, now to appear before the person of God for us. 25 Neither is it in order that he should offer himself often, as indeed the high priest enters into the holy place from year to year with blood not his own. 26 Otherwise, he would have to suffer often from the founding of the world. But now he has manifested himself once for all time at the conclusion of the systems of things to put sin away through the sacrifice of himself.
18 Consequently neither was the former [covenant] inaugurated without blood. 19 For when every commandment according to the Law had been spoken by Moses to all the people, he took the blood of the young bulls and of the goats with water and scarlet wool and hyssop and sprinkled the book itself and all the people (laos). 23 Therefore it was necessary that the typical representations (hypodeigma) of the things in the heavens should be cleansed by these means, but the heavenly things themselves with sacrifices that are better than such sacrifices.
11 For the bodies of those animals whose blood is taken into the holy place by the high priest for sin are burned up outside the camp. 12 Hence Jesus also, that he might sanctify the people with his own blood, suffered outside the gate.
The blood of bulls was used as offerings for the priests and their families. All the offerings were types of the perfect offering of Jesus. However, as the antitype, the blood of the bulls represented the aspect of his sacrifice that was for the spiritual priests with the heavenly calling, to which the Christian Hebrews belonged. And conversely, the blood of the goats referred to the aspect of Jesus’ sacrifice that was for the people who would live on the coming inhabited earth.
The blood of bulls and goats is mentioned in 9:11-14. But the author of Hebrews only stresses the blood of the bulls for the priests by using the expression “our consciences,” the consciences of the Christian Hebrews with the heavenly calling. The offering of Jesus for the spiritual priests is also clear in verse 24. The high priest entered the Most Holy compartment on the Day of Atonement each year (Leviticus 16:11-13). And he brought the blood of a bull. This was a prophetic type of the sacrifice for the spiritual priests, and the writer shows this by saying that Jesus would appear before God “for us.”
Verses 18-23 also mention the blood of bulls and goats. But the stress is on the sacrifice for the people in Israel, and the antitypical reference must be to all the people who are not priests with a heavenly calling.
Verses 11 and 12 in chapter 13 focus exclusively on the sacrifice for the people. The animals that were burned outside the camp were the goats, which were offerings for the people of Israel. The author uses this fact to stress that the people would be sanctified by the blood of Jesus.
| Prophetic type:
The blood of the bull was sacrificed for the sins of the priests and their families. |
Antitype:
The ransom sacrifice was for the spiritual priests with the heavenly calling. |
| Prophetic type:
The blood of the goats was sacrificed for the sins of the people. |
Antitype:
The ransom sacrifice was for the people who will live on the coming inhabited earth. |
On the background of the offerings in Israel that were prophetic types, and the antitypes of these sacrifices, we can now identify the people of God who will experience the “sabbath resting.” These are all the descendants of Adam who die because of their inherited sin, who do not have the heavenly calling, and who have not sinned against the holy spirit. Some of them will enter the thousand-year reign of Jesus without dying, and the others will get a resurrection. This also supports the understanding that “the sabbath resting” is identical with the thousand-year reign of Jesus Christ.
The last two verses, 27 and 28 of chapter 9, also identify those who will live in the coming inhabited earth. I have translated these verses below. They have several parallels, so I put them beside each other and mark the parallels with similar colors:
27 And just as (kathos) it is inevitable for the many (hosos) humans to die once for all time (hapax), and after that judgment (krisis).
In the same way (houtōs) Christ for many (to pollōn) brought a sacrifice bearing sins once for all time (hapax).
The second time he will be seen as not intervening (khōris) for sin but for salvation for those eagerly awaiting him.
I make the following comparison: The many humans will inevitably die and then experience a judgment. For these many humans, Jesus has brought a sacrifice for sins. And the sacrifice will be applied for those who are eagerly awaiting him.
How will these verses have a bearing on the sabbath resting that remains for the people of God? I have shown that this sabbath resting is identical with the sabbath of which Jesus is Lord, which is his thousand-year reign. This is also judgment day, and this period of a thousand years begins after the coming of Jesus as judge in the great tribulation, which is the setting of the last part of verse 28. (“The second time” is the contrast to “once for all time“)
The sabbath is a day of judgment, which means that the judgment is based on whether a person will follow the requirements of the scrolls that will be opened, according to Revelation 20:12. Hebrews 3:19 and 4:3 show that entering God’s rest is based on faith and obedience, and this is the same as following the instructions of the scrolls. Those who are following these instructions express faith and obedience, and therefore they have entered God’s rest.
When Jesus comes as the judge in the great tribulation, the 144,000 humans with a heavenly calling have already received their heavenly resurrection, as we see in Romans 16:20 (above) and Revelation 17:14 (below).
20 For his part, the God who gives peace will crush Satan under YOUR feet shortly. May the undeserved kindness of our Lord Jesus be with YOU.
14 These will battle with the Lamb, but, because he is Lord of lords and King of kings, the Lamb will conquer them. Also, those called and chosen and faithful with him [will do so].”
Satan will be crushed before the thousand-year reign of Jesus when he is thrown into the abyss. The Romans, who were anointed Christians with a heavenly calling, will take part in this crushing. When Jesus comes as judge, the armies of the nations of the earth will fight against him. In his army are those who are the “called, chosen and faithful,” which are Christians who have received their resurrection to heaven.
Because all those with a heavenly calling have already received salvation by a resurrection to heaven when Jesus comes as judge, who are those who are mentioned in 9:28 who “are eagerly awaiting him” and who will receive salvation when he comes?
We find the answer in Revelation chapter 7. Verse 9 speaks about “a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues,” and verse 14 says that “they come out of the great tribulation” and survives it.” They are “the flesh” that will be saved from the great tribulation, as Jesus pointed pount in Matthew 24:22.
Their salvation means that they will survive the great tribulation, and God will use them to cultivate the earth and make everything ready for the resurrection of all those who will be “judged” (Hebrews 9:28). They have, before the coming of Jesus, entered God’s rest by faith and obedience. And they have the opportunity to continue to rest with Jehovah throughout the thousand years.
| Because those with the heavenly calling have received their resurrection before the second coming of Jesus as the judge in the great tribulation, those who “are eagerly waiting for him” and who will receive salvation are those who will survive the great tribulation and live in the coming inhabited earth.
These are a part of the people for whom a sabbath resting remains. |
THE PROMISE TO ABRAHAM AND THE TWO GROUPS OF BENEFICIARIES, ACCORDING TO HEBREWS
The theme of Hebrews is the promise to Abraham, including the seed with a heavenly calling and all the nations of the earth who will live in the coming inhabited earth. This promise is mentioned in Genesis 22:16, 17:
15 And Jehovah’s angel proceeded to call to Abraham the second time out of the heavens 16 and to say: “‘By myself I do swear,’ is the utterance of Jehovah, ‘that by reason of the fact that you have done this thing and you have not withheld your son, your only one, 17 I shall surely bless you and I shall surely multiply your seed like the stars of the heavens and like the grains of sand that are on the seashore; and your seed will take possession of the gate of his enemies. 18 And by means of your seed all nations of the earth will certainly bless themselves due to the fact that you have listened to my voice.’”
The promise to Abraham is also mentioned in Hebrews 6:11:14
11 But we desire each one of YOU to show the same industriousness so as to have the full assurance of the hope down to the end, 12 in order that YOU may not become sluggish, but be imitators of those who through faith and patience inherit the promises.
13 For when God made his promise to Abraham, since he could not swear by anyone greater, he swore by himself, 14 saying: “Assuredly in blessing I will bless you, and in multiplying I will multiply you.”
As Genesis 22:16, 17 shows, the promise relates to Abraham’s seed with the heavenly calling and to all the nations of the earth who will live in the coming inhabited earth. The Hebrew Christians belonged to Abraham’s seed, and the promise is applied to them with the pronouns “we” and “you.” The promise to the nations is applied to persons with the pronouns “they.”
Throughout the whole epistle, the Hebrew Christians are admonished to serve Jehovah faithfully, and 6:12 (above) and 10:36 (below), this admonishing is connected with the promise to Abraham.
12 in order that YOU may not become sluggish, but be imitators of those who through faith and patience inherit the promises.
36 For YOU have need of endurance, in order that, after YOU have done the will of God, YOU may receive the [fulfillment of the] promise.
Their heavenly calling is mentioned in 3:1, and I have demonstrated how their heavenly resurrection is described through the prophetic types of the tabernacle and the actions of the priests in chapter 10.
The coming inhabited earth is mentioned in 2:5, and the hope of entering the sabbath resting, which is the sabbath of the thousand-year reign of Jesus, is mentioned in 4:9. The prophetic types in chapter 9 of the offering of the blood of the bulls for the sins of the priests and their families, are antitypes of the application of the sacrifice of Jesus to Abraham’s seed, who are spiritual priests with a heavenly hope. The offerings of the blood of the goats for the people are antitypes of the application of the sacrifice of Jesus to the people who will have a sabbath resting, which represents all the nations of the earth, with an earthly hope.
The part of the promise to Abraham dealing with the blessing of the nations is mentioned in chapter 11. Abraham’s seed with the heavenly calling could not be formed before Jesus died and gave his flesh and blood as a ransom sacrifice. In chapter 11, a number of ancient servants of God looking forward to earthly blessings are mentioned. Their connection with the promise to Abraham is mentioned in 11:13:
13 In faith all these died, although they did not get the [fulfillment of the] promises, but they saw them afar off and welcomed them and publicly declared that they were strangers and temporary residents in the land.
The words “all these” refer to Abel, Enoch, Noah, Abraham, and Sarah. The first three did not have the promise to Abraham. However, they were aware of the promise in Genesis 3:15, which states that the seed of the woman would crush the head of the serpent. And Enoch prophesied about the destruction of God’s enemies. (Jude 14, 15). So, they all knew about God’s promises. But they understood that these promises would first be fulfilled in a distant future.
After the ancient servants of God who bore witness to their faith are mentioned, the author concludes this discussion by mentioning the two groups to whom the promise was made to Abraham. I quote 11:39, 40:
39 And yet all these, although they had witness borne to them through their faith, did not get the [fulfillment of the] promise, 40 as God foresaw something better for us, in order that they might not be made perfect apart from us.
I have already demonstrated that the pronouns “we” and “us” consistently refer to the Hebrews with a heavenly calling. And the pronouns “they” and “them” refer to people of the nations that will be blessed through the seed of Abraham. To have a resurrection from the dead in “the coming inhabited earth” will be a great blessing. But receiving a resurrection to heaven as a spirit being, even seeing God, will be a better blessing than an earthly resurrection. But both groups will be perfect, one in heaven and the other on earth, as Paul shows in Ephesians 1:8-10:
8 This he caused to abound toward us in all wisdom and good sense, in that he made known to us the sacred secret of his will. It is according to his good pleasure which he purposed in himself 10 for an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth. [Yes,] in him.
THE PROMISE TO ABRAHAM OF BLESSING ALL THE NATIONS, ACCORDING TO REVELATION
The climax of God’s purpose is mentioned in Revelation. The promise to Abraham is not directly mentioned. But the blessings of the nations of the earth are described.
The nations, including their inhabitants, will be destroyed in the great tribulation according to Revelation 19:15:
15 And out of his [Jesus Christ] mouth protrudes a sharp, long sword with which to strike (patassō) the nations (ethnos), and he will shepherd them with a rod of iron. Moreover, he treads the winepress of the fury of the wrath of God the Almighty.
Satan is bound and hurled into the abyss for a thousand years, so he should not mislead the nations. This shows that the nations, i.e., their inhabitants, will get a resurrection during the thousand years: I quote Revelation 20:1-3:
2 And he seized the dragon, the original serpent, who is the Devil and Satan, and bound him for a thousand years. 3 And he hurled him into the abyss and shut it and sealed it over him, so that he would not mislead the nations (ethnos) anymore until the 1,000 years were ended. After this he must be released for a little while.
At the end of the thousand years, the nations, i.e., their inhabitants, will be present on the earth, and Satan will try to mislead them, according to Revelation 20:7.9:
7 Now as soon as the 1,000 years have ended, Satan will be released from his prison. 8 and he will go out to mislead those nations (ethnos) in the four corners of the earth, Gog and Ma’gog, to gather them together for the war. The number of these is as the sand of the sea. 9 And they advanced over the whole earth and encircled the camp of the holy ones and the beloved city. But fire came down out of heaven and consumed them.
Satan will not succeed in misleading the nations, i.e., their inhabitants. For they will be present in the restored paradise after the final test, according to Revelation 21: 23-26 (above) and 22:1-5 (below):
23 And the city has no need of the sun nor of the moon to shine on it, for the glory of God illuminated it, and its lamp was the Lamb. 24 And the nations (ethnos) will walk by means of its light, and the kings of the earth will bring their glory into it. 25 Its gates will not be closed at all by day, for night will not exist there. 26 And they will bring the glory and the honor of the nations (ethnos) into it.
1 And he showed me a river of water of life, clear as crystal, flowing out from the throne of God and of the Lamb 2 down the middle of its main street. On both sides of the river were trees of life producing 12 crops of fruit, yielding their fruit each month. And the leaves of the trees were for the healing of the nations. 3 And no more will there be any curse. But the throne of God and of the Lamb will be in [the city], and his slaves will render him sacred service; 4 and they will see his face, and his name will be on their foreheads. 5 Also, night will be no more, and they have no need of lamplight nor [do they have] sunlight, because Jehovah God will shed light upon them, and they will rule as kings forever and ever.
That the nations, i.e., their inhabitants, will be present in the restored paradise after the final test, suggests that the majority of Adam’s descendants who have lived on the earth will get everlasting life.
The quotations from Revelation show that the promise to Abraham must be taken literally. That both those with a heavenly calling and those with an earthly hope will be made perfect together, as Hebrews 11:40 says, means that 144,000 humans will have received life in heaven, and most of Adam’s descendants who have lived on the earth as inhabitants of the nations will live forever in the paradise on the earth.
The promise to Abraham will then have been literally fulfilled!
CONCLUSION
The theme of Hebrews is the promise to Abraham that through his seed all the nations of the earth will be blessed. The seed of Abraham is identified as Christians with “the heavenly calling,” and all the nations of the earth are identified as those who will live in “the coming inhabited earth.”
Jehovah’s day of rest is 7,000 years long, and the last 1.000 years is the sabbath of which Jesus is Lord, according to Matthew 12:8. During these 1,000 years, the promise to Abraham about the blessing of all the nations will be fulfilled.
This study has shown that Hebrews connects the promise to Abraham with the entering of God’s rest. The seed of Abraham can enter God’s rest by showing faith and obedience when they are still present on earth. The nations will experience their blessing during the thousand-year reign of Jesus, and this is in Hebrews 4:9 described as “a sabbath resting for the people of God.”
[1]. The article, “God foresaw something better for us, in order that they might not be made perfect apart from us” (Hebrews 11:39) presents a detail study of the use of these pronouns.
