Mateus 11
Leon Morris · Citado em PreceptAustin
Mateus 11
Morris notes that Jesus "does not mean that now that John has come the law and the prophets may be discarded. The whole Christian revelation insists on the continuing significance of both law and prophets. But until the ministry of John the law and the prophets were the sum of the divine revelation; nothing could be set alongside them. Jesus is saying that with his coming a new age has dawned. The law and the prophets are no longer the revelation that is the key to everything else. The revelation made in Christ is the key to the revelation in the law and the prophets.(See The Gospel According To Matthew) C H Spurgeon Commentary - God left not himself without witness all along. John ended the chain of foreseers and foretellers, and now the Lord himself appears. Our Lord draws a line at John by saying “until John ”: henceforth the kingdom is set up. Until (2193)(heos) as an adverb means UNTIL and is used as a preposition meaning unto, as long as, marking the continuance of an action up to the time of another action and followed by the indic., subjunctive, or opt. according to whether the latter action is certain or uncertain. (Excerpt from Zodhiates' Complete Word Study Dictionary- BORROW - see page 694 for detailed discussion).(Synonym - mechri - 3360) See also discussion of the important "time phrase" Until Gingrich - page 88 (BORROW) - 1. temporal conjunction till, until Mt 2:9; Mk 6:10; Lk 21:32; Jn 21:22f; Ac 2:35; 1 Cor 4:5; 2 Th 2:7; Heb 10:13. As long as, while Mk 6:45; Lk 17:8; Jn 9:4.—2. functions as prep. w. gen.: of time until, up to Mt 11:13; 27:64; Mk 14:25; Lk 23:44; Ac 1:22; 1 Cor 1:8. e[wj ou- until Mt 13:33; Ac 21:26; 25:21. how long Mt 9:19; Jn 10:24; Rev 6:10. Of place as far as, to Lk 2:15; Ac 1:8; 2 Cor 12:2. as many as seven times Mt 18:21f. right into Mk 14:54. there is not even one Ro 3:12. Friberg - page 184 (BORROW) - (1) as a temporal conjunction; (a) to link the event marking the end of a time period to another element in the sentence till, until (Mt 2.9); (b) to link to an event the circumstances on which the beginning of that event depends until (Mt 2.13); (c) to denote the contemporaneous aspect of a time period while, as long as ( Mk 6.45; Jn 9.4); (2) as an improper preposition with the genitive; (a) to denote time until (Mk 15.33); (b) with historical names up to the time of (Acts 13.20); (c) to denote place as far as, to (Mt 24.27); (d) to denote order in a series to (Mt 20.8); (e) to denote the upper limit of degree or measure (up) to (this point), as much as, to the extent of (Mk 6.23) Gilbrant - Heōs serves as a common conjunction and a preposition in classical, Septuagintal, and Biblical Greek. In the New Testament heōs has a variety of functions. Heōs appears much more frequently in the Gospels and Acts than in the rest of the New Testament. The majority of occurrences denote the end of a period of time or the beginning of a period of time. When used in this way heōs means “until” or “unto.” In particular, heōs designates the time at which the kingdom of God will be consummated (Matthew 10:23; 16:28; 26:29; Mark 9:1; Luke 9:27). Occasionally heōs means “while” (Matthew 14:22; 26:36; Mark 6:45; 14:32; John 9:4). It sometimes is used to ask “how long” (Matthew 17:17; Mark 9:19; Revelation 6:10), and on at least one occasion (Luke 24:50) heōs is translated “as far as” (cf. Acts 11:19,22). (Complete Biblical Library) HEOS - 108v - down(2), even(5), far(5), how(7), long(1), long*(7), no more(1), point(2), right(1), until(83), while(5). Matt. 1:25; Matt. 2:9; Matt. 2:13; Matt. 2:15; Matt. 5:18; Matt. 5:25; Matt. 5:26; Matt. 10:11; Matt. 10:23; Matt. 11:12; Matt. 11:13; Matt. 12:20; Matt. 13:30; Matt. 13:33; Matt. 14:22; Matt. 16:28; Matt. 17:9; Matt. 17:17; Matt. 18:30; Matt. 18:34; Matt. 22:26; Matt. 22:44; Matt. 23:39; Matt. 24:21; Matt. 24:27; Matt. 24:34; Matt. 24:39; Matt. 26:29; Matt. 26:36; Matt. 26:38; Matt. 26:58; Matt. 27:45; Matt. 27:64; Matt. 28:20; Mk. 6:10; Mk. 6:45; Mk. 9:1; Mk. 9:19; Mk. 12:36; Mk. 13:19; Mk. 14:25; Mk. 14:32; Mk. 14:34; Mk. 14:54; Mk. 15:33; Lk. 1:80; Lk. 9:27; Lk. 9:41; Lk. 12:50; Lk. 12:59; Lk. 13:8; Lk. 13:21; Lk. 13:35; Lk. 15:4; Lk. 15:8; Lk. 17:8; Lk. 20:43; Lk. 21:32; Lk. 22:16; Lk. 22:18; Lk. 22:34; Lk. 22:51; Lk. 23:5; Lk. 23:44; Lk. 24:49; Lk. 24:50; Jn. 2:10; Jn. 5:17; Jn. 9:4; Jn. 9:18; Jn. 10:24; Jn. 13:38; Jn. 16:24; Jn. 21:22; Jn. 21:23; Acts 1:8; Acts 1:22; Acts 2:35; Acts 7:45; Acts 8:40; Acts 13:20; Acts 17:14; Acts 17:15; Acts 21:5; Acts 21:26; Acts 23:12; Acts 23:14; Acts 23:21; Acts 25:21; Acts 26:11; Acts 28:23; Rom. 3:12; Rom. 11:8; 1 Co. 4:5; 1 Co. 4:13; 1 Co. 8:7; 1 Co. 15:6; 1 Co. 16:8; 2 Co. 1:13; 2 Thess. 2:7; 1 Tim. 4:13; Heb. 1:13; Heb. 10:13; Jas. 5:7; 2 Pet. 1:19; 1 Jn. 2:9; Rev. 6:10; Rev. 6:11 HEOS >1000 TIMES IN THE SEPTUAGINT - THIS IS JUST A SAMPLE - Gen. 3:19; Gen. 6:7; Gen. 7:23; Gen. 8:5; Gen. 8:7; Gen. 8:17; Gen. 10:19; Gen. 10:30; Gen. 11:4; Gen. 11:31; Gen. 12:6; Gen. 13:3; Gen. 13:10; Gen. 13:15; Gen. 14:6; Gen. 14:14; Gen. 14:15; Gen. 14:23; Gen. 15:16; Gen. 15:18; Gen. 18:12; Gen. 19:4; Gen. 19:11; Gen. 19:22; Gen. 19:37; Gen. 19:38; Gen. 22:5; Gen. 24:14; Gen. 24:19; Gen. 24:33; Gen. 25:18; Gen. 26:13; Gen. 26:33; Gen. 27:44; Gen. 28:15; Gen. 29:8; Gen. 32:5; Gen. 32:25; Gen. 32:33; Gen. 33:3; Gen. 33:14; Gen. 34:5; Gen. 35:4; Gen. 35:20; Gen. 38:1; Gen. 38:11; Gen. 38:17; Gen. 39:16; Gen. 41:49; Gen. 42:16; Gen. 43:25; Gen. 44:12; Gen. 46:34; Gen. 47:21; Gen. 47:26; Gen. 48:15; Gen. 49:10; Gen. 49:13; Gen. 50:23; Matthew 11:14 “And if you are willing to accept it, John himself is Elijah who was to come. BGT Matthew 11:14 καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. KJV Matthew 11:14 And if ye will receive it, this is Elias, which was for to come. NET Matthew 11:14 And if you are willing to accept it, he is Elijah, who is to come. CSB Matthew 11:14 if you're willing to accept it, he is the Elijah who is to come. ESV Matthew 11:14 and if you are willing to accept it, he is Elijah who is to come. NIV Matthew 11:14 And if you are willing to accept it, he is the Elijah who was to come. NLT Matthew 11:14 And if you are willing to accept what I say, he is Elijah, the one the prophets said would come. NRS Matthew 11:14 and if you are willing to accept it, he is Elijah who is to come. NJB Matthew 11:14 and he, if you will believe me, is the Elijah who was to return. NAB Matthew 11:14 And if you are willing to accept it, he is Elijah, the one who is to come. YLT Matthew 11:14 and if ye are willing to receive it, he is Elijah who was about to come; GWN Matthew 11:14 If you are willing to accept their message, John is the Elijah who was to come. if - Eze 2:5 3:10,11 Joh 16:12 1Co 3:2 this - Mt 17:10-13 Mal 4:5 Mk 9:11-13 Lu 1:17 Joh 1:21-23 Rev 20:4 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passages: Malachi 4:5-6 foretold, "Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers so that I will not come and smite the land with a curse" Mark 1:2-4 As it is written in Isaiah the prophet, “BEHOLD, I SEND MY MESSENGER BEFORE YOUR FACE, WHO WILL PREPARE YOUR WAY; 3 THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT.’” 4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. John 1:21 And they asked him, “What then? Are you Elijah?” And he *said, “I am not.” “Are you the Prophet?” And he answered, “No.” Luke 1:17 “And it is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for the Lord.” Luke 7:26-27 But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. 27 “This is the one about whom it is written, ‘BEHOLD, I SEND MY MESSENGER BEFORE YOUR FACE, WHO WILL PREPARE YOUR WAY BEFORE YOU.’ And if you are willing (thelo) to accept (dechomai - aorist tense) it, John himself is Elijah who was to come - IF is first class condition signifying what follows is true. The final words of Malachi 4:5-6 predicted the coming of Elijah before the Day of the Lord. Although John did not see himself as fulfilling Elijah's role (John 1:21), Jesus did making the equation (of John to Elijah) explicit for his disciples declaring "Elijah is coming and will restore all things; but I say to you, that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” (Mt 17:11-12). So how could John (who himself denied being Elijah) be as Jesus declared "Elijah who was to come"? One way would be that John “was a forerunner before Him (MESSIAH) in the spirit and power of Elijah." (Lk 1:17+) Elijah took a bold, uncompromising stand for the Word of God in the face of strong opposition from King Ahab (Read 1Ki 18:17-24+). John would also take a bold stand for the Word of God but unlike Elijah would not perform miracles. John's ministry was a purely spiritual ministry (John 10:41+). There were similarities between John and Elijah, including their strange physical appearance (cf 2Ki 1:8 with Mk 1:6+) and their powerful, uncompromising preaching. John the Baptist was not Elijah returned to earth, but his message to Israel to repent and be reconciled to God was proclaimed in the same spirit and power shown in Elijah's ministry and John's life in the wilderness was similar to Elijah's life. (See also the comments on Luke 1:17) John
Mateus 11
Morris says that "Jesus turns to the people of His day and uses the contrasting emphases in the ministries of John and Himself to show the unreasonableness of their refusal to take either preacher seriously. (See The Gospel According To Matthew) But to what shall I compare (homoioo) this generation (genea)? It is like (homoios - term of comparison//simile) children (paidion) sitting in the market places (agora), who call out to the other children, - This has been called the "Parable of the brats" as Jesus turns His comments to the "deplorable conduct of His hearers" (Lenski). Jesus begins with a question and then immediately answers HIs own question. Keep in mind that there is a big crowd surrounding Him and so these words are for their ears (cf ears in Mt 11:15). The word of children (paidion) stresses the need for moral training and guidance. Jesus is telling us what this generation (cf Lk 7:31) is like. This generation refers primarily the Jews of His time but is applicable to any generation that acts "childish" like they acted. The market place (agora) was where children in ancient times played their little games. John
Mateus 11
Morris says "Glad or sad, their fellows declined to join in with them." This is the point of the parable, that there is no pleasing some folks (in this case "this generation") And so as seen in the following context (see explanation in Mt 11:18) this generation largely (of course with exceptions) rejected (like the immature children rejected both games) both John the Baptist and Jesus their Messiah. R T France says it this way - They (THE JEWS) refused to hear God’s voice in either form, the somber or the joyful, in judgment or in mercy, if it did not accord with their conventions. There was no pleasing them.” (See The Gospel According to Matthew: An Introduction and Commentary) D A Carson says that "There are either two kinds of games (Mt 11:17), a wedding game and a funeral game, or, less likely, two cries within one game; but the children cannot be satisfied with either." (See Matthew) Wycliffe Bible Commentary on v16-17 - Like unto children. This homely parable portrays a scene in the public concourse, where a group of peevish children cannot decide what game to play (cf. Lk 7:31-35). Suggestions that they play wedding (piped, danced) and funeral (mourned, lamented) prove unappealing; so they play nothing. there are multitudes of men who always quarrel with any kind of ministry that God may send to them.
Mateus 11
Morris says "We are not to think that some people of little ability chanced to hit on the truth while more able and profound people missed the mark, and that God then accepted what happened. Jesus is saying that the Father planned things this way. He never intended that the knowledge of the kingdom and the like should be such that only the profoundly intellectual could find it. It was his good will that the lowly could find the way, and that if the clever found it, it would be in the same way as the lowly did." (See The Gospel According To Matthew) Well pleasing (2107)(eudokía) refers to what gives the Father pleasure, in this case the hiding of the truths concerning salvation from those who thought of themselves as wise and clever (perhaps in the world's ways but not in God's ways) and uncovering to individuals who were unskilled and untaught. EUDOKIA - 9V - Matt. 11:26; Lk. 2:14; Lk. 10:21; Rom. 10:1; Eph. 1:5; Eph. 1:9; Phil. 1:15; Phil. 2:13; 2 Thess. 1:11 In...sight (1715) emprosthen from en = in + prosthen = in front of, before <> from pros = toward + suffix --then = denotes direction) means in front of or before. Gingrich - 1. adv. in front, forward, ahead Lk 19:4, 28; Rev 4:6. ta. e;) what lies ahead Phil 3:13.—2. functions as prep. w. gen. in front of, before Mt 5:24; 27:29; Lk 5:19; Ac 18:17. Before, in the presence of Mt 10:32f; 27:11; Gal 2:14; 1 Th 1:3; 2:19. Before, in the sight of Mt 6:1 Mk 2:12; Lk 19:27; Jn 12:37; Ac 10:4; in the face of Mt 23:13. Of rank before, higher than Jn 1:15, 30. Matthew 11:27 “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him. BGT Matthew 11:27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. KJV Matthew 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. NET Matthew 11:27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. CSB Matthew 11:27 All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son desires to reveal Him. ESV Matthew 11:27 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. NIV Matthew 11:27 "All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. NLT Matthew 11:27 "My Father has entrusted everything to me. No one truly knows the Son except the Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal him." NRS Matthew 11:27 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. NJB Matthew 11:27 Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him. NAB Matthew 11:27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him. YLT Matthew 11:27 'All things were delivered to me by my Father, and none doth know the Son, except the Father, nor doth any know the Father, except the Son, and he to whom the Son may wish to reveal Him. GWN Matthew 11:27 "My Father has turned everything over to me. Only the Father knows the Son. And no one knows the Father except the Son and those to whom the Son is willing to reveal him. All things have been handed over to Me- Mt 28:18 Joh 3:35 5:21-29 13:3 17:2 1Co 15:25-27 Eph 1:20-23 Php 2:10,11 Heb 2:8-10 1Pe 3:22 no man - Lu 10:22 Joh 10:15 neither - Joh 1:18 Jn 6:46 Jn 10:15 Jn 14:6-9 17:2,3,6,25,26 1Jn 2:23 5:19,20 2Jn 1:9 Related Passages: Matthew 28:18+ And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Luke 10:22+ “All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.” John 3:35+ “The Father loves the Son, and has given all things into His hand. John 10:15+ even as the Father knows Me and I know the Father; and I lay down My life for the sheep. John 17:2+ even as Thou gavest Him authority over all mankind, that to all whom Thou hast given Him, He may give eternal life. John 6:37+ “All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not (double negative - ou me = absolutely not) cast out. THE SUPREME POWER OF THE SON IN SALVATION All things have been handed over (paradidomi) to Me by My Father - All things means everything without exception (cf Mt 28:18+) In context this speaks especially to the outworking of the plan of redemption which the Son would bring to fruition at Calvary. Handed over (paradidomi) conveys the basic meaning of to give over from one's hand to someone else, to transfer to another, and especially to give over to the power of another. In this case the Father gives the power over all things to the Son. David Lowery on All things (panta) -The context concerns God's revelation (Mt 11:25). Jesus is here identified as the agent of that revelation. Whatever anyone needs to know about relationship with God can be learned from Jesus. Only by means of what Jesus says and does can a person have a relationship with God (cf. John 14:6+) (Bible Knowledge Key Word Study)
Mateus 11
Morris says that faith here in Hebrews 4:2 is “the attitude of trusting God wholeheartedly.” So we must understand that the opening line of Hebrews 4:3, which says, “Now we who have believed enter that rest,” specifically means, “we who have wholeheartedly trusted enter that rest.” Thus, it is spelled out in no uncertain terms that faith that pleases God is belief plus trust. Belief, the mental acceptance of a fact as true, will simply not bring rest to any soul. Acknowledging that Jesus Christ is the Son of God and Savior of the world will not give us rest. Trust in Him is what gives rest to our souls. “Trust brings rest,” says Alexander Maclaren, “because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest.” First, trust in Christ’s sacrificial death begins our rest by giving us rest from the burden of guilt for our sins and a gnawing conscience. Second, trust in his character as an almighty God and a loving Savior gives us rest as we place our burdens on him. Just as a child sleeps so well in his parents’ arms, so we rest in God. THE PRINCIPLE IS SO SIMPLE: THE MORE TRUST, THE MORE REST. There is not a fretful soul in the world who is trusting. “The message they heard was of no value to them, because those who heard did not combine it with faith” (Heb 4:2)—and so it is with us. Our belief or unbelief makes all the difference. Few have lived as stressful and frenetic a life as J. Hudson Taylor, founder of China Inland Mission. But Taylor lived in God’s rest, as his son beautifully attests: Day and night this was his secret, “just to roll the burden on the Lord.” Frequently those who were wakeful in the little house at Chinkiang might hear, at two or three in the morning, the soft refrain of Mr. Taylor’s favorite hymn ["Jesus, I am resting, resting in the joy of what Thou art" - sung by Steve Green]. He had learned that for him, only one life was possible—just that blessed life of resting and rejoicing in the Lord under all circumstances, while He dealt with the difficulties, inward and outward, great and small. ("Hudson Taylor's Spiritual Secret" - Online Book - Highly Recommended Read!) (Ed: I would add that Hudson Taylor had learned to "Come", walking by faith, to Jesus in every circumstance - May we be imitators of men like Hudson Taylor who by faith and patience inherited the rest promised by our Redeemer. Amen. Hebrews 6:11, 12+) Fellow-Christians, there is a rest for you. It is not beyond your capacity. You can have it if you wish.... The verb “enter” (in Heb 4:3) is in the present tense, which means that as believers we are in the process of entering. There is a now and then to our rest. Now, in Christ, we have entered and are entering our rest. Our experience of rest is proportionate to our trusting in Him. A wholehearted trust, for example, brings His rest into our souls in all its divine, cosmic and ideal dimensions. But there is also a future rest in Heaven—the repose of soul in God’s rest, forever joyous, satisfied and working—“work that never becomes toil nor needs repose.” (See Hebrews: An Anchor for the Soul) (Bolding, italics and color added) The following poem by George Matheson while not using the word "rest", I think does allude to how one enters the rest of the Savior...see if you agree... Make me captive, Lord, And then I shall be free; Force me to render up my sword, And I shall conqueror be; I sink in life's alarms When by myself I stand; Imprison me within Thine arms, And strong shall be my hand. My will is not my own Till Thou hast made it Thine; If it would reach the monarch's throne It must its crown resign; It only stands unbent, Amid the clashing strife, When on Thy bosom it has leaned, And found in Thee its life. Find (2147) (heurisko) means to learn the location of something, either by intentional searching or by unexpected discovery. Heurisko can also mean to learn something previously not known, frequently involving an element of surprise. In the present context we can discover Jesus' rest by coming to Him, trusting Him to fulfill His promise to give rest to our souls. And when we do, we'll shout "Eureka!" Rest (refreshment) (372) (anapausis from anapauo ~ refresh, give rest, permit one to cease from labor in order to recover and collect his strength <> aná = again + paúo = cease, give rest) describes rest or inner tranquility (inner rest) while performing necessary labor. An inward rest while laboring, thus anapausis is not primarily the cessation of work with the resultant rest, but the restoration of lost strength and inner rest experienced simultaneously in the work. Figuratively anapausis refers to spiritual rest here in Mt 11.29 where the Lord promises anapausis while engaged in necessary labor, which is a paradox to the natural man. Supernatural "rest" when laboring is what Jesus promises. The focus seems to be upon restorative character of rest rather than mere cessation of activity. MacDonald in fact notes that Jesus' rest is "the rest that one experiences in the service of Christ when he stops trying to be great."(Borrow Believer's Bible Commentary) Compare - anapausis (372), rest with anesis (425), relief, relaxation. Rest (Webster) - Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest. Hence, Quiet; repose; a state free from motion or disturbance; a state of reconciliation to God; freedom from activity or labor; a state of motionlessness or inactivity; peace of mind or spirit; a rhythmic silence in music. TDNT summarizes anapausis - a. “Cessation,” “interruption”; b. “rest”; c. “place of rest”; d. “day of rest.” Instead of the rest given by wisdom, Jesus offers true rest (b) with the gospel (Mt. 11:28-29). Without “cessation” (a) is the sense in Rev. 4:8, “place of rest” (c) in Mt. 12:43. Moulton and Milligan record the secular example of "a septuagenarian (70 year old person who) pleads for “relief” (anapausis) from public duties and ...we read of the (rest) accorded to veterans...from military service....The essential idea is that of a respite, or temporary rest as a preparation for future toil.... R Kent
Mateus 11:28-30
Morris says that faith here in Hebrews 4:2 is “the attitude of trusting God wholeheartedly.” So we must understand that the opening line of Hebrews 4:3, which says, “Now we who have believed enter that rest,” specifically means, “we who have wholeheartedly trusted enter that rest.” Thus, it is spelled out in no uncertain terms that faith that pleases God is belief plus trust. Belief, the mental acceptance of a fact as true, will simply not bring rest to any soul. Acknowledging that Jesus Christ is the Son of God and Savior of the world will not give us rest. Trust in Him is what gives rest to our souls. “Trust brings rest,” says Alexander Maclaren, “because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest.” First, trust in Christ’s sacrificial death begins our rest by giving us rest from the burden of guilt for our sins and a gnawing conscience. Second, trust in his character as an almighty God and a loving Savior gives us rest as we place our burdens on him. Just as a child sleeps so well in his parents’ arms, so we rest in God. THE PRINCIPLE IS SO SIMPLE: THE MORE TRUST, THE MORE REST. There is not a fretful soul in the world who is trusting. “The message they heard was of no value to them, because those who heard did not combine it with faith” (Heb 4:2)—and so it is with us. Our belief or unbelief makes all the difference. Few have lived as stressful and frenetic a life as J. Hudson Taylor, founder of China Inland Mission. But Taylor lived in God’s rest, as his son beautifully attests: Day and night this was his secret, “just to roll the burden on the Lord.” Frequently those who were wakeful in the little house at Chinkiang might hear, at two or three in the morning, the soft refrain of Mr. Taylor’s favorite hymn ["Jesus, I am resting, resting in the joy of what Thou art" - sung by Steve Green]. He had learned that for him, only one life was possible—just that blessed life of resting and rejoicing in the Lord under all circumstances, while He dealt with the difficulties, inward and outward, great and small. ("Hudson Taylor's Spiritual Secret" - Online Book - Highly Recommended Read!) (Ed: I would add that Hudson Taylor had learned to "Come", walking by faith, to Jesus in every circumstance - May we be imitators of men like Hudson Taylor who by faith and patience inherited the rest promised by our Redeemer. Amen. Hebrews 6:11, 12-note) Fellow-Christians, there is a rest for you. It is not beyond your capacity. You can have it if you wish.... The verb “enter” (in Heb 4:3) is in the present tense, which means that as believers we are in the process of entering. There is a now and then to our rest. Now, in Christ, we have entered and are entering our rest. Our experience of rest is proportionate to our trusting in Him. A wholehearted trust, for example, brings His rest into our souls in all its divine, cosmic and ideal dimensions. But there is also a future rest in Heaven—the repose of soul in God’s rest, forever joyous, satisfied and working—“work that never becomes toil nor needs repose.” (Hebrews: An Anchor for the Soul, Volume 1 - R. Kent Hughes) (Bolding, italics and color added) The following poem by George Matheson while not using the word "rest", I think does allude to how one enters the rest of the Savior...see if you agree... Make me captive, Lord, And then I shall be free; Force me to render up my sword, And I shall conqueror be; I sink in life's alarms When by myself I stand; Imprison me within Thine arms, And strong shall be my hand. My will is not my own Till Thou hast made it Thine; If it would reach the monarch's throne It must its crown resign; It only stands unbent, Amid the clashing strife, When on Thy bosom it has leaned, And found in Thee its life. -George Matheson Find (2147) (heurisko) means to learn the location of something, either by intentional searching or by unexpected discovery. Heurisko can also mean to learn something previously not known, frequently involving an element of surprise. In the present context we can discover Jesus' rest by coming to Him, trusting Him to fulfill His promise to give rest to our souls. And when we do, we'll shout "Eureka!" Rest (refreshment) (372) (anapausis from anapauo ~ refresh, give rest, permit one to cease from labor in order to recover and collect his strength <> aná = again + paúo = cease, give rest) describes rest or inner tranquility (inner rest) while performing necessary labor. An inward rest while laboring, thus anapausis is not primarily the cessation of work with the resultant rest, but the restoration of lost strength and inner rest experienced simultaneously in the work. Figuratively anapausis refers to spiritual rest here in Mt 11.29 where the Lord promises anapausis while engaged in necessary labor, which is a paradox to the natural man. Supernatural "rest" when laboring is what Jesus promises. The focus seems to be upon restorative character of rest rather than mere cessation of activity. MacDonald in fact notes that Jesus' rest is "the rest that one experiences in the service of Christ when he stops trying to be great." Compare - anapausis (372), rest with anesis (425), relief, relaxation. Rest (Webster) - Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest. Hence, Quiet; repose; a state free from motion or disturbance; a state of reconciliation to God; freedom from activity or labor; a state of motionlessness or inactivity; peace of mind or spirit; a rhythmic silence in music. TDNT summarizes anapausis - a. “Cessation,” “interruption”; b. “rest”; c. “place of rest”; d. “day of rest.” Instead of the rest given by wisdom, Jesus offers true rest (b) with the gospel (Mt. 11:28-29). Without “cessation” (a) is the sense in Rev. 4:8, “place of rest” (c) in Mt. 12:43. Moulton and Milligan record the secular example of "a septuagenarian (70 year old person who) pleads for “relief” (anapausis) from public duties and ...we read of the (rest) accorded to veterans...from military service....The essential idea is that of a respite, or temporary rest as a preparation for future toil.... R Kent
Mateus 11:29
Morris says that faith here in Hebrews 4:2 is “the attitude of trusting God wholeheartedly.” So we must understand that the opening line of Hebrews 4:3, which says, “Now we who have believed enter that rest,” specifically means, “we who have wholeheartedly trusted enter that rest.” Thus, it is spelled out in no uncertain terms that faith that pleases God is belief plus trust. Belief, the mental acceptance of a fact as true, will simply not bring rest to any soul. Acknowledging that Jesus Christ is the Son of God and Savior of the world will not give us rest. Trust in Him is what gives rest to our souls. “Trust brings rest,” says Alexander Maclaren, “because it sweeps away, as the north wind does the banded clouds on the horizon, all the deepest causes of unrest.” First, trust in Christ’s sacrificial death begins our rest by giving us rest from the burden of guilt for our sins and a gnawing conscience. Second, trust in his character as an almighty God and a loving Savior gives us rest as we place our burdens on him. Just as a child sleeps so well in his parents’ arms, so we rest in God. THE PRINCIPLE IS SO SIMPLE: THE MORE TRUST, THE MORE REST. There is not a fretful soul in the world who is trusting. “The message they heard was of no value to them, because those who heard did not combine it with faith” (Heb 4:2)—and so it is with us. Our belief or unbelief makes all the difference. Few have lived as stressful and frenetic a life as J. Hudson Taylor, founder of China Inland Mission. But Taylor lived in God’s rest, as his son beautifully attests: Day and night this was his secret, “just to roll the burden on the Lord.” Frequently those who were wakeful in the little house at Chinkiang might hear, at two or three in the morning, the soft refrain of Mr. Taylor’s favorite hymn ["Jesus, I am resting, resting in the joy of what Thou art" - sung by Steve Green]. He had learned that for him, only one life was possible—just that blessed life of resting and rejoicing in the Lord under all circumstances, while He dealt with the difficulties, inward and outward, great and small. ("Hudson Taylor's Spiritual Secret" - Online Book) (Ed: I would add that Hudson Taylor had learned to "Come", walking by faith, to Jesus in every circumstance - May we be imitators of men like Hudson Taylor who by faith and patience inherited the rest promised by our Redeemer. Amen. Hebrews 6:11, 12-note) Fellow-Christians, there is a rest for you. It is not beyond your capacity. You can have it if you wish.... The verb “enter” (in Heb 4:3) is in the present tense, which means that as believers we are in the process of entering. There is a now and then to our rest. Now, in Christ, we have entered and are entering our rest. Our experience of rest is proportionate to our trusting in Him. A wholehearted trust, for example, brings His rest into our souls in all its divine, cosmic and ideal dimensions. But there is also a future rest in Heaven—the repose of soul in God’s rest, forever joyous, satisfied and working—“work that never becomes toil nor needs repose.” (Hebrews: An Anchor for the Soul, Volume 1 - R. Kent Hughes) (Bolding, italics and color added) The following poem by George Matheson while not using the word "rest", I think does allude to how one enters the rest of the Savior...see if you agree... Make me captive, Lord, And then I shall be free; Force me to render up my sword, And I shall conqueror be; I sink in life's alarms When by myself I stand; Imprison me within Thine arms, And strong shall be my hand. My will is not my own Till Thou hast made it Thine; If it would reach the monarch's throne It must its crown resign; It only stands unbent, Amid the clashing strife, When on Thy bosom it has leaned, And found in Thee its life. -George Matheson Find (2147) (heurisko) means to learn the location of something, either by intentional searching or by unexpected discovery. Heurisko can also mean to learn something previously not known, frequently involving an element of surprise. In the present context we can discover Jesus' rest by coming to Him, trusting Him to fulfill His promise to give rest to our souls. And when we do, we'll shout "Eureka!" Rest (refreshment) (372) (anapausis from anapauo ~ refresh, give rest, permit one to cease from labor in order to recover and collect his strength <> aná = again + paúo = cease, give rest) describes rest or inner tranquility (inner rest) while performing necessary labor. An inward rest while laboring, thus anapausis is not primarily the cessation of work with the resultant rest, but the restoration of lost strength and inner rest experienced simultaneously in the work. Figuratively anapausis refers to spiritual rest here in Mt11.29 where the Lord promises anapausis while engaged in necessary labor. The focus seems to be upon restorative character of rest rather than mere cessation of activity. MacDonald in fact notes that Jesus' rest is "the rest that one experiences in the service of Christ when he stops trying to be great." Compare - anapausis (372), rest with anesis (425), relief, relaxation. Rest (Webster) - Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest. Hence, Quiet; repose; a state free from motion or disturbance; a state of reconciliation to God; freedom from activity or labor; a state of motionlessness or inactivity; peace of mind or spirit; a rhythmic silence in music. TDNT summarizes anapausis - a. “Cessation,” “interruption”; b. “rest”; c. “place of rest”; d. “day of rest.” Instead of the rest given by wisdom, Jesus offers true rest (b) with the gospel (Mt. 11:28-29). Without “cessation” (a) is the sense in Rev. 4:8, “place of rest” (c) in Mt. 12:43. Moulton and Milligan record the secular example of "a septuagenarian (70 year old person who) pleads for “relief” (anapausis) from public duties and ...we read of the (rest) accorded to veterans...from military service....The essential idea is that of a respite, or temporary rest as a preparation for future toil.... R Kent