Hebrews 4 Essay

[PaleHorse]

It seems that some of my essays/studies got lost in the shuffle; so I'm going to repost a few of them for the sake of conversation.

An In-depth Hebrews 4 Study​

Below is an in-depth study of Hebrews 4:1-11 that I’ve put together. I wanted to post this study, for the message that Paul was telling the Jewish converts in this epistle is very important to all Christians today. Also, I will cite that these verses (specifically verse 9) are proof positive evidence that seventh-day Sabbath keeping is still for us, as Christians, today.



What is plainly stated in these verses undermines every single argument used to say that the seventh-day Sabbath was abolished, or that it was changed to the first day of the week, or that Christ is now our Sabbath, etc. The reason why those arguments are undermined, as I will show in the below study, is because despite all the possible symbolic/spiritual connections made through various interpretations of other scriptures, Hebrews 4 is a clear statement of fact that the seventh-day Sabbath, along with our rest in Christ, is to be observed by all Christians today.



I realize this is a bold statement I am making; as such I’d better have some bold evidence, right? I ask the reader to carefully read this study as glossing over any part of it could give an incomplete picture of this Biblical truth. I’ll apologize in advance if I repeat myself during the course of this study. It is not my intent to be repetitive but sometimes it is necessary for the sake of completeness.



Let’s start off with the verses in question and then take it from there:

Hebrews 4:1-11: (KJV)
1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
9 There remaineth therefore a rest to the people of God.
10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.



Hermeneutics

I’m sure many of you are familiar with hermeneutics. Basically, they are a set of rules that, when followed closely, constitute a very good, common sense approach to scriptural study. If you are unfamiliar with these rules please click here for the list. During the course of this study I will be referring to these rules by number to show which rules are particularly on point for each section.

Note: When I cite particular rules I do so for the sake of emphasis only, not for the negating any of the other rules, for all rules apply at all times.



Contrary to what many might believe, I do recognize that we have a “rest” in Christ and not just the “rest” of the Sabbath day. But here's the point, after a close examination of all the verses you'll see that Paul did something very clever when talking to the Jews here in Hebrews, he weaves together three themes of “rest”: 1) the rest promised to Israel from enemies, 2) the weekly Sabbath, and 3) the spiritual rest through Christ. One of these kinds of “rest” does not preempt or nullify any of the others as we will see in this study.



Overview for the study:

The book of Hebrews uses creative comparisons to emphasize to its Jewish audience that the weekly Sabbath is a reminder of something more than just that God was the Israelites’ Creator and the One who had delivered them from slavery in Egypt. (Exodus 20:8-11 and Deuteronomy5:12-15)


The faithfulness of Moses and Christ are spoken of in Hebrews 3:1-6. Beginning in Hebrews 3:7, we find that Psalm 95:1-11 is being quoted to document the failure of the first generation of Israel as a lesson to God's people today. Unbelief was the main cause of their failure to enter the rest promised to them (Hebrews 3:19).

Hebrews 4 begins with an admonition to faith and obedience as a prerequisite for receiving the rest that is still available to God’s people. No one has yet entered that rest, not because God hadn’t readied it; in fact, it was finished from the foundation of the world (Hebrews 4:3). That God rested on the seventh day from all His works indicates as much (verse 4). David (in Psalm 95) spoke of a promise of rest long after Joshua led the second generation of Israel to rest in the Promised Land. This demonstrates that the rest fulfilled at the time of Joshua was only a type of a greater rest to come (Hebrews 4:6-8). The antitype to this is the rest we experience in Christ.




(end Part 1)

 

[PaleHorse]

Word Etymology and Meanings

Studying etymology and definitions of words is important in order to fulfill rule #13 in our list of hermeneutics. In Hebrews 4:9 we come to a controversial statement: “there remains therefore a rest for the people of God” (KJV). The Greek word translated “rest” in every other verse throughout Hebrews 3 and 4 is katapausis. The word for “rest” in Hebrews 4:9 is sabbatismos, not the same word used in the rest of the text and Paul had a very specific reason to use it! This is the only biblical occurrence of the wordsabbatismos, and its meaning is fundamental to understanding this pivotal verse, which is the conclusion of everything previously said about “rest” beginning in Hebrews 3:7 indicated by the word “therefore” in verse 9 (KJV). Here is how the verse reads in the original Greek:

GRT Hebrews 4:9 ara apoleipetai sabbatismos tô laô tou theou.

apoleipetai means literally 'left behind' and sabbatismos in Greek literature always, 100% of the time, refers to seventh day sabbath-keeping; but let’s verify that using our various lexicons to be sure:



BDAG #6544 σαββατισμός
• σαββατισμός, οῦ, ὁ (σαββατίζω; Plut., Mor. 166a cj.; Just., D. 23, 3) sabbath rest, sabbath observance fig. Hb 4:9(CBarrett, CHDodd Festschr. ’56, 371f [eschat.]). —S. on κατάπαυσις HWeiss, CBQ 58, ’96, 674-89. M-M. TW.

Louw-Nida #6544 σαββατισμός

• σαββατισμός, οῦ, ὁ (σαββατίζω; Plut., Mor. 166a cj.; Just., D. 23, 3) sabbath rest, sabbath observance fig. Hb 4:9(CBarrett, CHDodd Festschr. ’56, 371f [eschat.]). —S. on κατάπαυσις HWeiss, CBQ 58, ’96, 674-89. M-M. TW.

Liddell-Scott #36978 Σαββατισμός, σαββατισμός Σαββα±τισμός, ὁ,

a keeping of days of rest, N.T.



Thayer’s Lexicon #4520

1) a keeping [continuing] Sabbath



A Greek-English Lexicon of the New Testament; Arndt and Gingrich

sabbatismoV, pronounced sabbatismos, form: noun

1) Sabbath rest, Sabbath observance



Strong’s Lexicon #4520 σαββατισμός

1) a keeping [continuing] sabbath

*2) the blessed rest from toils and troubles looked for in the age to come by the true worshippers of God and true Christians



*Quick note about the Strong’s Lexicon:

A lexicon’s purpose it is to give the reader the plain meaning of words so that the reader can interpret passages for himself. It is outside of the scope of any proper lexicon to try and give the reader its own interpretation of any given word. As such, I find it improper for the Strong’s Lexicon, in light of all the other respected lexicon’s definitions of sabbatismos, to try and give a second definition that is actually an interpretation rather than a definition. Logic dictates that since sabbatismos is only used once in the entire Bible there should only be one definition given.



As stated above, the Bible only has one instance of the word sabbatismos, what this further means is that, unlike most other words in the scriptures, one cannot do a verse-to-verse comparison in order to arrive at its definition. One MUST, in this particular situation, look to other Greek documents that use this word. This is the only way to get an accurate definition. Strangely, sabbatismos is only found in the following ancient Greek texts, most of which are penned by pagan authors:

• Plutarch, “De Superstitions 3 (Moralia 1660)
• Justin Martyr,”Dialogue With Trypho” 23,3
• Epiphanius, “Adversus Haereses” 30,2,2
• “Apostolic Constitutions” 2,36
• Martyrdom of Peter and Paul

Sabbatismos means “seventh-day Sabbath keeping” in every single instance that it is found in these books. It is derived from the noun sabbaton (Strong’s #4521) which means “seven days, a week” which in turn is derived from the primitive Hebrew shabath (Strong’s #07673) which simply means “to cease, desist, rest”. The verb form of the word is sabbatizw sabbatizo, which means “to keep the Sabbath” (Arndt and Gingrich, A Greek-English Lexicon of the New Testament). The Greek English Lexicon of the Septuagint defines sabbatizw sabbatizo as “to keep sabbath, to rest” (Lust, Eynikel, Hauspie). With this understanding, let’s take a look at some other Bible translations to ensure we are not alone in this conclusion:



WYC Hebrews 4:9 - Therefore the sabbath is left to the people of God.
BBE Hebrews 4:9 So that there is still a Sabbath-keeping for the people of God.
ASV Hebrews 4:9 There remaineth therefore a sabbath rest for the people of God.
DBY Hebrews 4:9 There remains then a sabbatism to the people of God.
ESV Hebrews 4:9 So then, there remains a Sabbath rest for the people of God,
NJB Hebrews 4:9 There must still be, therefore, a seventh-day rest reserved for God's people,
NRS Hebrews 4:9 So then, a sabbath rest still remains for the people of God;
NIRV Hebrews 4:9 So there is still a Sabbath rest for God's people.
NIVUK Hebrews 4:9 There remains, then, a Sabbath-rest for the people of God;
NIV Hebrews 4:9 There remains, then, a Sabbath-rest for the people of God;
HCSB Hebrews 4:9 A Sabbath rest remains, therefore, for God's people.
NET Consequently a Sabbath rest remains for the people of God.
MRD Therefore it is established, that the people of God are to have a sabbath.


(WYC = Wycliffe New Testament, BBE = Bible in Basic English, ASV = American Standard Version, DBY = Darby Bible, ESV = English Standard Version, NJB = New Jerusalem Bible, NRS = New Revised Standard Version, NIRV = New International Reader’s Version, NIVUK = New International Version UK, NIV = New International Version, HCSB = Holman Christian Standard Bible)

 

[PaleHorse]

Here is what The Anchor Bible Dictionary states about the meaning of sabbatismos:
“The words ‘Sabbath rest” translate the [Greek] noun ‘sabbatismos,’ a unique word in the New Testament. This term appears also in Plutarch…for Sabbath observance, and in four post-canonical Christian writings which are not dependent on Hebrews 4:9, for seventh day ‘Sabbath celebration’.”

So, based upon what we find in the various lexicons/dictionaries we can accurately state that Hebrews 4:9 literally says that “a seventh-day sabbath keeping has been left behind for the people of God”.



Now that we’ve established the meaning of the word Paul used in Heb 4:9, let us consider the body of the verses and, applying the rules of hermeneutics, see if this holds true.



Scriptural Breakdown:

Hebrews 4:1-11:
1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
(We find a specific "day" being talked about. "Of the seventh day" sets the topic of the discussion. The seventh-day, as described in Gen 2:3, is clearly being addressed here for it uses the same amplifying description of God resting from all His works of creation.)
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
(Notice it says "he limiteth a certain day". Now, since Christ is not equated to being a "day", nor is any other thing equated to being a "day" then that means we must take "day" as a literal. As such, one specific “day” is being discussed. The term "To day" comes from the Greek semeron which means "this very day". Now, to say it means anything else breaks the rules of hermeneutics. So, we cannot read into it unless we have certain/solid scripture that will interpret what it means, which there is none. So, the best we can say about "to day" is that Paul is simply saying "this very day, if you will hear his voice, harden not your hearts". **We will compare this verse to its sister verse in Psalms below so that readers can be sure of what it means based upon its origins in the OT.)
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
(Aside from the small error in punctuation, the period should be a question mark, this verse reads very clearly. To say it’s not a question breaks up the sentence dramatically! You would have to remove "if" & "then would he not" at a minimum. Remember, we can't pick and choose the words we want; the best we can do is point out specifics in the verse. So, the verse says clearly that Christ would have told us if another day was to be recognized or if the Sabbath/rest from the commandments was done away with. But Christ didn't ever do this. Christ never said the Sabbath was done away with. If the Sabbath were done away with then this statement in verse 8 would not have been made at all. The statement Christ makes in Matthew 24:20 would also have to be done away with if Christ abolished the Sabbath day.)
9 There remaineth therefore a rest to the people of God.
(The word here “remaineth” means to continue unchanged according to Webster’s dictionary. Now, according to all the rules (#1, #2, #8, #12 & #13 specifically) then that means verse 9 can ONLY be talking about the seventh-day Sabbath remaining for the people of God. To add any other meaning violates rules #1, #2, #3, #4, #8, #9, & #13 and leads the reader into severe eisegesis, i.e. reading into God's word what you have already decided to believe.)
10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
(This verse affirms, we must all labor to enter into spiritual rest and continue to keep the weekly Sabbath because of what it portrays in God’s great master plan. We know this due to the reference given in “as God did from his”.)
11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
(This is what preparation day is for, to get all of ones secular work done so that the Sabbath can be devoted to God and doing good; all Sabbatarians understand this and Exodus 16, Mark 15:42, Luke 23:54, & John 19:31 show this example in action. We literally labor into that rest. So, in light of the supporting verses this conclusion follows the rules very nicely - especially that of context, #4. Also very important to note is if this verse were talking about the rest in heaven, wouldn’t it then essentially be saying that we have to work our way to heaven? Surely this is not the case.)

(end part 3)

 

[PaleHorse]

Symbolic Meanings and Interpretation

Christ is not equated (either literally, metaphorically, or symbolically) to being a “day”. But since Heb 4 specifically talks about an exact and certain day (verses 4 & 9) then we must not leave it out nor can we assume it is talking about Christ's spiritual rest unless we have scripture that makes that connection. For instance, we know that Christ is equated as being the door, the lamb, the vine, etc. How do we know this? For the Bible tells us directly:

John 10:7 - Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
John 1:29 - The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

John 15:5 - I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.



Since the Bible makes the connection for us that Christ is equated to being these other things, along with others, we can then go and search the scriptures for instances of these terms and then see if there is some special, deeper meaning to those verses. In order for someone to say that the days mentioned in Heb 4:1-11 refer to Christ as our Sabbath, then it is incumbent upon them to show the scripture where Christ is equated to being a “day”. Since no such verse exists then the assumption that Jesus is our Sabbath simply cannot be made based on the scriptures.



**Compare Hebrews 4:7 to it’s sister verse Psalms 95:1-11 and you’ll see this is what Paul was referring to – and it wasn’t that “to day” now takes the place of the Sabbath as has been argued to me many times before:
Psalms 95:1-11 - 1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the LORD is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the LORD our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 11 Unto whom I sware in my wrath that they should not enter into my rest.

The Anchor Bible Dictionary continues with an explanation of the context of Hebrews 4:3-11 and you’ll see that they have reached many of the same conclusions I have:
“The author of Hebrews affirms in Hebrews 4:3-11 through the joining of quotations from Genesis 2:2 and Psalm 95:7 that the promised ‘Sabbath rest’ still anticipates a complete realization ‘for the people of God’ in the … endtime which had been inaugurated with the appearance of Jesus [Hebrews 1:1-3]… The experience of ‘Sabbath rest’ points to a present ‘rest’ (katapausis) reality in which those ‘who have believed are entering’ (4:3) and it points to a future ‘rest’ reality (4:11). Physical Sabbath-keeping on the part of the New Covenant believer as affirmed by ‘Sabbath rest’ epitomizes cessation from ‘works’ (4:10) in commemoration of God’s rest at creation (4:4 = Genesis 2:2) and manifests faith in the salvation provided by Christ.

Hebrews 4:3-11 affirms that physical ‘Sabbath rest’ (sabbatismos) is the weekly outward manifestation of the inner experience of spiritual rest (katapausis) in which the final…rest is…experienced already ‘today’ (4:7). Thus ‘Sabbath rest’ combines in itself creation-commemoration, salvation-experience, and eschaton [end-time]-anticipation as the community of faith moves forward toward the final consummation of total restoration and rest.”



A Word about our Rest in Christ

As I stated earlier in this study, I most certainly believe that we do have a spiritual rest in Christ – I do not doubt that at all. The main point of this study is to reveal to the reader that there is also a physical rest that we are to observe and that our rest in Christ is not the same as the seventh-day Sabbath rest. One of the main texts that describes the “rest” that Christ gives us is found in Matthew 11:28-30:

Matthew 11:28-30 - Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. " 30"For my yoke is easy, and my burden is light.

The word Christ used in verse 28 is anapauo, which means (Strong’s #373)

1) to cause or permit one to cease from any movement or labour in order to recover and collect his strength

2) to give rest, refresh, to give one's self rest, take rest

3) to keep quiet, of calm and patient expectation



Christ did not use the words sabbaton nor sabbatismos, for He wasn’t talking of the Sabbath at all. If Christ had meant that He was to become the new Sabbath He would have used one of those words else He would have confused everyone, including His disciples. The clear fact of the matter is Christ was telling them exactly what He said, that He would give them spiritual rest from sin. There is nothing in His statement, or those that follow, that indicate He was talking about Sabbath at all. As such, those that say “Christ is my Sabbath” really haven’t studied the texts; I’m sorry to say it that way but it is the only honest observation that can be made. In fact, I have looked at most of the available Bible translations and here is what I found:

The WEB, RKJNT, ASV, BBE, BWE, DBY, KJV, WBS, WEY, YLT, LITV, NIV, NAS, AMP, CEV, ESV, MSG, NLT, NLV, ISV, K21, NAB, RSV, NRS, ALT, GMT, CSB, and the NCV (28 in all) all render anapauo as “rest”; only the Douay-Rheims Bible (RHE) renders it differently as “refresh”. Notice that not a single Bible version makes the claim, even the expanded Bible versions, that Christ meant the Sabbath in this verse.



Wesley’s commentary on verse 28 reads as follows and I concur with his statement here

“Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.”

Wesley’s conclusion is right on target. Notice that he does not even hint that the “rest” equates to the Sabbath in this verse.

You see, the reasoning used for the "Jesus is my Sabbath" belief is actually based on a play on words; since Sabbath is called a "rest" in the scriptures and then Christ states "He will give us rest" then that must mean Christ IS our Sabbath! Now wait, does this actually make logical sense? Does Jesus say that "He is our rest" or does He say "He will give us rest"? Clearly Christ said He will give us this rest, not that He is that rest. In studying this verse we also need to look at the verb being used "will give". "Will give" denotes a future action not a present one. Could it be that Christ was actually talking about His second advent? For that is when He comes with His rewards (Revelation 22:12).

We should all be careful to ensure we know what the Bible says on various topics before we build a doctrine of it.

(end part 4)

 

[PaleHorse]

Conclusion:

The book of Hebrews is addressed to converted Jews to explain the transition from the Old Covenant to the New Covenant for there was much confusion as we would expect. The Sabbath and circumcision have long been considered two of the cardinal tenets of Judaism, identifying the Jews as “the people of god.” However, by the time of Christ, the meaning of the Sabbath had become buried under a mountain of do’s and don’ts. The Sabbath had become a heavy burden as Sabbath-keeping degenerated into the bondage of legalism, perpetuated by the narrow-minded scribes and Pharisees. Jesus Christ condemned these human traditions and set the example of how to keep the Sabbath as God’s gift to mankind (Mark 2:27,28). What could be more appropriate to the book of Hebrews than the elevation of the Sabbath to its full meaning and intent in the plan of God?

So the Sabbath retains its Old Covenant meanings that identify God’s specially sanctified people (“the people of God”) and pointing them back to God as Creator. Added to that is the New Covenant meaning of entering into another rest through Christ, the anti-type that fulfilled the type of the rest given to Israel during Joshua’s time (Hebrews 4:8). This spiritual rest begins now in this life and reaches its consummation in the resurrection to eternal life at the return of Christ (Revelation 20:6). His return also signals the beginning of the millennial rest prophesied in the Old Testament.

As I learned during the course of a debate on this very topic, Dr. Samuele Bacchiocchi wrote a book entitled “The Sabbath Under Crossfire” that comes to the same conclusions about Heb. 4:9 as I have in this study. I greatly respect Dr. Bacchiocchi’s work. In fact, it was his research that allowed me to find the other Greek texts that use sabbatismos – I don’t think I could have found them otherwise.



Many times people have said to me that if I was able to show them clear, factual proof that the seventh-day Sabbath is still to be observed by NT Christians that they would start observing it. I think this study makes it plain enough that the Sabbath Commandment is still alive and in great need of remembering, just as the commandment itself states.

Exodus 20:4 - Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, not thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

(end of essay)

 

[Vaudois]

This meshes well with your study, I think:

"The words "abolish," "take away, "destroy," and "change" have been so persistently connected with the law by some public teachers that there exists in the minds of many people the honest conviction that all which is expressed by these words was done to the law by Christ. It is true that He came to "abolish" something, and to "take away" something, and to "destroy" something, and to "change" something; but it is important that we—should know just what it was that He abolished, and what it was that He took away, and what it was that He destroyed, and what it was that He intended to change by His work in behalf of man. This we can easily learn from the Scriptures.

WHAT WAS ABOLISHED.
​

It is said of our Saviour, Jesus Christ, that He "hath abolished death, and hath brought life and immortality to light through the gospel." 2 Tim. 1:10. Death is the result of sin. "Sin, when it is finished, bringeth forth death." James 1:15. But "sin is the transgression of the law." 1 John 3:4. Christ, therefore, came to abolish that which is the result of being out of harmony with the law, and He did it, not by abolishing the law, but by bringing us into harmony with the law.

WHAT WAS TAKEN AWAY.
​

We read that Christ "was manifested to take away our sins." 1 John 3:5. He is the sin-bearer, "who His own self carried up our sins in His body to the tree, that we having died unto sins, might live unto righteousness." 1 Peter 2:24, R.V., margin. Sin is lawlessness, and Christ was manifested to take away, not the law, but lawlessness.

WHAT HE CAME TO DESTROY.
​

The attitude of Christ toward the law is set forth in the prophecy which says: "He will magnify the law and make it honourable." Isa. 42:21. In His sermon on the mount, which is itself but the interpretation of the principles contained in the words spoken from Mount Sinai, Christ said: "Think not that I am come to destroy the law or the prophets; I am, not come to destroy, but to fulfil." Matt. 5:17. He "came to explain the relation of the law of God to man, and to illustrate its precepts by His own example of obedience." [The Desire of Ages (DA), p. 308] But we are taught that "for this purpose the Son of God was manifested, that He might destroy the works of the devil." 1 John 3:8. The works of the devil are those which are contrary to God's law. "The devil sinneth from the beginning," and in every case "sin is the transgression of the law."

Furthermore, Christ came to destroy the devil himself. Satan had introduced into this world rebellion against God and His law, and Christ's mission and work were to put an end to that rebellion and the instigator of it. In order to do that, He took our flesh, "that through death He might destroy him that had the power of death, that is the devil." Heb. 2:14.

WHAT HE CAME TO CHANGE.
​

It is a blessed thing to know that a change was wrought by Christ in giving Himself for man. There was certainly need that a change should be made. Men were far from righteousness, "being alienated from the life of God through the ignorance that is in them" (Eph. 4:18), "having no hope and without God in the world." Eph. 2:12. "But God, who is rich in mercy, … hath quickened us together with Christ, … and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Eph. 2:4-6. And thus "we all … are changed into the same image from glory to glory." 2 Cor. 3:18. But more even than a change of character has been provided for us, for "we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body." Phil. 3:20, 21. "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump." 1 Cor. 15:51, 52. Glorious change! A renewed character and a renewed body! This is the fulness of the salvation provided for us in Jesus Christ.

It thus becomes evident from the teaching of the Scriptures that Christ came to abolish, not, the law, but death; to take away, not the law, but our sins; to destroy, not the law, but the devil and his works; to change, not the law, but us. He did all this "by the sacrifice of Himself." Heb. 9:26. If the law could have been changed or abolished, Christ need not have died."

What do you think?

 

[PaleHorse]

I think that's an awesome post, Vaudois! Loved it!