Our scripture today is going to be Hebrews chapter 4. We're going to read the entire chapter, the subject matter of the rest. that is supplied by Jesus actually begins in chapter three, but we'll just be making references to chapter three. Let's turn to four. And what I'd like to do is read it as we work through the passage. So just have it open and we'll work through it. So the writer to the Hebrews to help his hearers understand the scope and the breadth and the magnitude of the revelation of Jesus presents them with a physical map, if you will, of familiar names, places, and events, and then he overlays it with a spiritual map to show how these ordinary coordinates of rest served as shadows, types, figures, and patterns that point to the reality, the extraordinary rest of Jesus. Now the Holy Spirit was already at work in the Old Testament making room in the collective mind of the elect, the true Israel of God, for a greater glory, a fuller revelation to come. God wants his people to ask, what do these things mean? And the writer of Hebrews begins. In chapter 1, verses 1 to 3, long ago, at many times, and in many ways, God spoke to our fathers by the prophet. But, in these last days, He has spoke to us by His Son, whom He appointed the heir of all things. through whom also he created the world. He is the radiance of the glory of God in the exact imprint of his nature. And he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the majesty on high. Jesus comes with a rest. that is beyond what we would consider ordinary. So the writer to the Hebrews draws out three aspects of rest. The promise of rest, verses one to three, the pattern of rest, verses three, C, to 13, and then the pathos, or excuse me, the pathos of rest, verses 14 to 16. And with each one, he presents that ordinary map and then overlays it with the extraordinary map. So here, first, the promise of rest, verses one to three. Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. For good news came to us just as to them, but the message they heard did not benefit them because they were not united by faith with those who listened, or it did not meet with faith in the hearers. For we who have believed enter that rest, as he has said, as I swore in my wrath, they shall not enter my rest, although his works were finished from the foundation the world. Now on the ordinary map the promise of rest is a destination, a land flowing with milk and honey after that miraculous deliverance from the house of bondage by Moses. Here in from Deuteronomy chapter 1 verse 8 how how he swore, how God swore to give them the land. See, I have set the land before you. Go in and take possession of the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their offspring after them. And then we ask, well, what's the reason? Why did he swear that this initial group that came out of bondage would not enter that rest. Well we read that in Chapter three of our book today, Hebrews chapter three, verses 16 to 19. For who were those who heard and yet rebelled? Was it not all those who left Egypt, led by Moses? And with whom was he provoked for 40 years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear they would not enter his rest, but to those who were disobedient? And then the summarization, verse 19, so we see that they were unable to enter because of unbelief in light of everything that God had done to deliver them from the house of bondage. And then he takes that extraordinary overlay. The promise of rest is Jesus. The promise of rest is Jesus as the virtuous prophet who reveals God's will concerning our salvation. It's good news. Chapter 4, our chapter, verse 2, for good news came to us just as to them, but the message they heard did not benefit them because they were not united by faith with those who listened. And notice what the writer to the Hebrews says of this salvation that God has revealed to us. Chapter 2 verses 3 and 4, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord and it was attested to us by those who heard. While God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will. In Hebrews chapter 2, verses 14 to 15, Jesus is our representative. He is our mediator. Since, therefore, the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. is Jesus's work to deliver us and to bring us to heaven. It is the great salvation that has been revealed. And he is virtuous, he is good. And so all of the promises are yes and amen in him. Paul says in 2 Corinthians chapter one, verses 20 to 22, All the promises of God find their yes in him. That is why it is through him that we utter our amen to God for his glory. And it is God who establishes us. and has anointed us and who has also put his seal on us and given us his spirit in our hearts as a guarantee. That's a first installment of what is to come. And so we have the exhortation to enter, to enter the promise of rest. How? By listening to his voice. Therefore, while the promise of entering His rest, verse 1, still stands, let us fear lest any of you should seem to have failed to reach it. And, verse 3, for we who have believed enter that rest, and we are to persevere. Chapter 3, verses 14 to 15, for we have come to share in Christ if indeed we hold to our original confidence firm to the end. As it is said today, if you hear his voice, do not harden your hearts as in the rebellion. Listen to what Jesus says, Matthew chapter 11. And I want to read the context because we're very familiar. with the words of Jesus, come unto me, all you who are weary and heavy laden, right? But he says, beginning in verse 25, at that time Jesus declared, I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for such was your gracious will. All things have been handed over to me by my father, and no one knows the son except the father, and no one knows the father except the son, and anyone to whom the son chooses to reveal him. Come unto me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly and hard, and you will find rest for your souls. For my yoke is easy and my burden is light." Now, entering the promise will disclose a pattern that needs to be followed. And it's very important for the writer of Hebrews to establish this pattern. And as we read the next set of verses, 3C to 13, I want you to listen for the work rest sequence as we deal with our second point for this morning, the pattern of rest. And as you focus on that work rest sequence, particularly pay attention to verse 10. which is the controlling verse of this section. Let me read it first. For whoever has entered God's rest, the promise of his rest, enter into it, has also rested from his works as God did from his. There is a pattern that needs to be carefully followed. Let's read. Although his works were finished from the foundation of the world, for he has somewhere spoken of the seventh day in this way, and God rested on the seventh day from all his works. And again, in this passage, he said, they shall not enter my rest. Since, therefore, it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, again, he appoints a certain day. saying through David so long afterwards, in the words already quoted, today, if you hear his voice, do not harden your hearts. For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God. For whoever has entered God's rest has also rested from his works, as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active. sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, for all are naked and exposed to the eyes of him to whom we must give account." Now, on the ordinary map, The pattern of rest is the work-rest sequence of the fourth commandment of the moral law given on Mount Sinai. Hebrews, in our chapter, verses 3, C, and 4, introduces the work-rest sequence, and then in connection with verse 10, shows how central this pattern is in substantiating his argument. So let me read it again, and I'll go right from verses 3C and 4 to 10. And just, I want you to realize that there's a framing of his argument going on here. Although his works were finished from the foundation of the world, for he has somewhere spoken of the seventh day in this way, and God rested on the seventh day from all his works. Verse 10. For whoever has entered God's rest has also rested from his works as God did from his. Very central to his reasoning. Now the Hebrews would immediately know that this work rest sequence is the pattern of creation as established in Exodus chapter 20. If you look at Exodus chapter 20, we have the moral law presented to us. And as a reason for keeping the Sabbath day, we read, Exodus chapter 20, verse 11, for in six days, the Lord made heaven and earth, the sea and all that is in them and rested on the seventh day. Therefore, the Lord blessed the Sabbath day and made it holy. But, but what does Moses do? Moses in Deuteronomy chapter five explains the pattern in terms of redemption, a recreation, if you will. So two works are being referred to here, the work of creation, and the work of redemption. In a sense, Moses is blending them together, or we might say is using them interchangeably. In Egypt, in the house of bondage, he's telling them, you had no rest. You were not permitted to take that day of rest, but God is delivering you to reestablish the pattern and give you rest. So Moses says in Deuteronomy chapter five, 12 to 15, he gives the law exactly as it is presented in Exodus chapter 20, but then he gives a different reason. He's explaining things to them just before entering into the promised land. That means after 40 years of wandering in the wilderness, and now he explains to them the keeping of the day. You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm. Therefore, the Lord your God commanded you to keep the Sabbath day." The writer to the Hebrews then is ready to make his next point, namely, you know that even Moses was strictly forbidden to enter the promised land. Hmm. Makes me kind of feel sorry for him, you know? You scratch your head and you say, why? Why? Why is that? Well, there's a very good reason. Again, remember what I said earlier, that the Holy Spirit was even working then in making room in the collective mind, if you will, of the elect of God for what was to come. And there could be no entrance into the land through keeping of the law. And so Moses was forbidden. He was the one who received the law. Now the law is necessary. It is absolutely necessary to show us our great need of a savior. But it was only Joshua, whose name means he saves, that was selected. He was the one who was chosen to take the Israelites over into the land But now, he's telling them, but now think this through. Years later, after Joshua gave them that rest, the Holy Spirit says, through King David, today. Not, oh, he fulfilled that promise long ago, we're good. No, today. Today, if you hear his voice, right? Chapters 3 and 4, four times, four times, the writer of Hebrews quotes David using that expression. Today, as Sinclair Ferguson points out, what is the Sabbath rest for the people of God? What day is it? You know, it's every day. Why? Because it's not ultimately speaking of a day, it's speaking of a person. It is speaking of the Lord Jesus Christ. So on the extraordinary overlay, he's showing us that the pattern of rest is Jesus as the efficacious high priest who offered up his own life for the forgiveness of our sins. He remains a Sabbath rest, and that word is used only here in the entire New Testament. He is that Sabbath rest for the people of God. Let me just interject that it's not the interest, the primary interest of the writer of Hebrews to determine whether we continue to keep a day of rest and which day is that. I think we can firmly establish that we continue to keep a day, And that day follows the resurrection of the Lord Jesus Christ. And so the Lord's people gathered on the first day of the week, but the primary emphasis here in our passage. is that Jesus Christ is our Sabbath rest. It's pointing to someone who will fulfill that work rest sequence of redemption. And having finished that work is at rest and says to you and to me, I will give you rest. See, it wasn't Moses. Because the law can't save. And it wasn't Joshua either. He was only a type of that rest. For Joshua, chapter 4, verses 8 to 10, if Joshua had given them rest, God would not have spoken of another day later on, that is through David. But even David said, listen to his voice. So then there remains A Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his. In both senses, right? In both senses. As creation, God worked for six and rested the seventh. And in redemption, Christ had to come to accomplish all the work that was required by the law. And having done so, we enter in to that rest. In John chapter one, verses 14 to 15, John says, and the word became flesh and dwelt among us. And we have seen his glory, glory as that of the only son from the father, full of grace and truth. John bore witness about him and cried out, this is he of whom I said, he who comes after me ranks before me because he was before me. For from his fullness, we have all received grace upon grace, for the law was given through Moses, grace and truth. came through Jesus Christ. And then in verse 29, the next day he saw Jesus coming toward him, and what did he say? Behold, behold, the Lamb of God, who takes away the sin of the world. And what did Jesus say on the cross? In John 19, verses 28 to 30, Jesus, knowing that all was now finished. He said, to fulfill the scripture, I thirst. A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it out to his mouth. When Jesus had received the sour wine, in order to say loudly and clearly, it is finished. And he bowed his head and gave up his spirit. Father, into your hands I commit my spirit. And what is the exhortation? It's to follow. To follow his pattern of rest. How? By ceasing from your own work. And how do you do that? Through faith. You receive that which has been done for you. That substitutionary work that has been done for you on your behalf. And so in chapter three, verses 12 to 13, he says, take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called today, that none of you may be hardened by the deceitfulness of sin. And in our chapter, verse 11, Let us therefore strive to enter that rest so that no one may fall by the same sort of disobedience. See, the Lord is not requiring you to obey even one law to enter his rest, that you might experience his salvation. Why? because the work has already been done for you. How wonderful, how merciful our God is. We enter his rest and his work will be credited to us. We enter his rest, his work being credited to us. And lest we think that the writer of Hebrews referring to the Old Testament. Oh, and they were so disobedient. What does Paul say in Galatians? How quickly you have gone out of the way. Oh, yes. Under the deceitfulness of sin. Look how quickly the deceitfulness of sin lays hold, and grace plus works is being elevated in their midst. Oh no, he says, you cannot be justified by the works of the law, but through faith in Jesus Christ, not by the works of the law. And Paul says this again and again, and all of the biblical writers emphasize this. That's how important this is. We enter into that rest, but we follow the pattern established for us. It's a fearsome, it's the fearsome greatness of our God that our, that has regenerated our hearts, making us new creatures in Christ Jesus. He's the one who's able to keep you from falling. It's his work. He will establish it. and we have nothing to hide from him. And therefore, he says in verse 11 to 13, that the word of God is living and active, sharper than any double-edged sword. That's not to discourage them, that's to give them an assurance building bit of advice. Let's come under the scrutiny of our God. where his word and his actions cannot be separated, they cannot be divorced. When he speaks regeneration to our hearts, we are regenerated. Justification, we are justified. The sanctifying work of the Holy Spirit is giving us everything we need to hear his voice, to follow him in obedience, out of gratitude, out of thankfulness, And so we are to humble ourselves before him under the scrutiny of his all-seeing eye and the word that is the sword of the spirit. And then we come to this third aspect of the rest. And this is such a beautiful thing because we see the elevation of our savior to the throne of grace. And the pathos of rest in verses 14 and 16 show his sympathy and his pity and his compassion and his mercy. And that doesn't go away. Since then, we have a great high priest who has passed through the heavens. Jesus, the son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then, with confidence, draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." Now on that ordinary map, the pathos of rest is the centrality of worship in Jerusalem on Mount Zion. where the convergence of prophet, priest, and king was taking place for the good of God's people. He elevates the centrality of worship in Jerusalem by mentioning the one through whom the Holy Spirit spoke, that is, King David, in verse 7, and the reality of the throne of grace in verse 16, and then the city of the living God in chapter 12, verse 22. Listen. what the psalmist says in Psalm 48, verses one and two. Great is the Lord, and greatly to be praised in the city of our God. His holy mountain, beautiful in elevation, is the joy of the earth. Mount Zion, in the far north, the city of the great king. And David calls to the prophets, he calls to the priests, and the king, and all Israel, oh come, Let us worship and bow down. Let us kneel before the Lord, our maker, for he is our God, and we are the people of his pasture, the sheep of his hand. Verses one to three of Psalm 95, read earlier in the service, O come, let us sing to the Lord. Let us make a joyful noise to the rock of our salvation. Let us come into his presence with thanksgiving. Let us make a joyful noise to him with songs of praise, For the Lord is a great God and a great king above all gods. And then he takes that extraordinary overlay and shows how the pathos of rest is Jesus as the benevolent, exalted Lord, prophet, priest, and king, our redeemer, our mediator, who forever will shepherd our souls. Jesus, the Son of God, our great high priest, has ascended into heaven and is seated at the right hand of God the Father. Verse 16, let us then with confidence draw near to the throne of grace that we may receive mercy and find grace to help in time of need. He says in chapter one, verses eight to nine of Jesus, your throne, oh God, is forever and ever. The scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated wickedness. Therefore, God, your God, has anointed you with the oil of gladness beyond your companions." And again, in chapter 2, verses 10 to 12, For it was fitting that he, for whom and by whom all things exist, is bringing many sons to glory, that he should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified, they all have one source. That is why he is not ashamed to call them brothers." On the throne. I will tell of your name to my brothers, my brothers and sisters in the midst of the congregation, I will sing your praise. And chapter 12, verse 2, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is seated at the right hand of the throne of God, fulfilling prophet, priest, and king. The exhortation is to do what? The exhortation is to enjoy his pathos. How so? By drawing near. He uses it throughout his book four times. The aspect of drawing near to the throne of grace. Two of them are in the perfect indicative, which means that the action has already been fulfilled and completed. So we read in Hebrews chapter 12, And yeah, first, mentioning what you have not come to. You have not come to. You have not drawn near to what may be touched, a blazing fire. He's talking about Mount Sinai, where the law was given under the first covenant to Moses. But they couldn't endure it. Indeed, it was so terrifying. Moses even said, I tremble with fear. But what have you come to? You already have come. because you are in Christ to Mount Zion and to the city of the living God, the heavenly Jerusalem. And as the writer takes us through this quick tour, through this heavenly festal gathering, brings us through the innumerable angels, he brings us past the assembly of the firstborn, who are enrolled in heaven. He brings us past the spirits of the righteous made perfect. And to Jesus, there he is, the mediator of a new covenant and to the sprinkled blood that speaks a better word than the word of Abel. That better word is you are forgiven. That better word is you are in me. I am your Sabbath rest. And then there's another reference in Hebrews chapter 10, verses 19 to 22, which is in the present subjunctive, which means let us do this. We should do this, right? Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great high priest over the house of God, let us draw near. with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience, and our bodies washed with pure water." And then our passage, Hebrews chapter 4, verses 14 to 16, is that, again, that subjunctive use. Let us do this. We should do this. Since then we have a great high priest who passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize. There's the pathos of our Savior Jesus. He sympathizes with our weakness. But one who in every respect has been tempted as we are, yet without sin, let us then with confidence draw near. There's the word. This is what we should do. Let us do this to the throne of grace that we may receive mercy and find grace to help in time of need. So let me end with this. I was reading one of Scott Pierce's many writings on Facebook. And this particular one had to do with the road in front of his house. And the road was a mess. It needed to be paved. And in dire need of being repaved, right? And then at long last, the work of the repaving began and it was soon finished. And he commented, he said, I did not know how loud the traffic was on that road due to all the bumps and the unevenness of the road. And now that it's been paved, I stand on my porch, and I just can't believe how smooth it is. I don't hear all that noise. It marvels at the silence. And I was thinking, how ridiculously silly and foolish it would be for him to remain there and say, I'm just going to have that silence. You know, I like that. And not make use of this newly paved road. It's been done for him. He's a citizen of a city. He has full access to it. And isn't this the same for us, for you and for me? The road has been paved by the Lord Jesus Christ. In fact, we are seated with him in the heavenly places. There is an aspect of our life that we don't quite fully comprehend, but we're there. In Christ, we're there. And yet, here we are. And we We're grieving, right? We're going through trials and tribulations and sufferings of one sort or another. And God is saying, my heart, my heart is full of mercy and pity for you and compassion. Grace is available for you. And so let us make use of this road as citizens of heaven. We have full access to his presence. Let's join together in prayer. Gracious Heavenly Father, we do thank you for the marvelous salvation that you have secured for us through the Lord Jesus Christ and through his work of redemption. We thank you that all has been accomplished and that we can receive it with the empty hand of faith. We thank you that the work in us is evident and the power of the Holy Spirit in applying the Lord Jesus to our hearts is so great and so convincing to our hearts. Lord, we humble ourselves before you. We offer up praise and adoration to you. Oh, how joyful our hearts are knowing that our salvation is secure and we have heaven to look forward to as we await the coming of the Lord Jesus. We pray that you would help us and we do pray this in the wonderful name of our exalted Savior and Lord Jesus Christ. Amen.