There remaineth therefore a rest to the people of God. We have already spoken of the rest which is the present privilege of the Christian: "We which have believed do enter into that rest." But that does not satisfy all our desire and aspiration. We crave a deeper, fuller, more perfect rest than we enjoy here. The higher life at present is one of intense and, at times, almost painful longing. Without the prospect of something better than our present best, our life would not be satisfactory. "There remaineth therefore a rest [a keeping of sabbath] for the people of God." This rest which is reserved is richer, fuller, more glorious than that which is at present realized. The words used to express them suggest this. The chief meaning of κατάπαυσις (ver. 3) is cessation, as from work, pain, etc. The rest which it indicates is mainly negative. But σαββατισμὸς (ver. 9) indicates a sabbath festal celebration, a holy keeping of sabbath; it comprises the rest of ver. 3 and considerably more. Let us consider what this sabbath rest which remains for the people of God consists in.

I. IN THE ABSENCE OF ALL THOSE DISTURBING INFLUENCES WHICH CHARACTERIZE OUR PRESENT STATE. This is the negative aspect of the rest, or what we shall rest from.

1. Rest from the struggle against sin. The people of God in heaven are more than conquerors over sin and Satan "through him that loved' them. The great tempter, and solicitation to sin, will be entirely and eternally excluded from that bright and blessed world. "There shall in no wise enter into it anything that defileth," etc.

2. Rest from suffering, both physical and mental. "They shall hunger no more, neither thirst any more" (Revelation 7:16, 17). "The inhabitant shall not say, I am sick." "And God shall wipe away every tear from their eyes," etc. (Revelation 21:4).

3. Rest from the mystery and burden of life. In our present state there are seasons of darkness and perplexity when trust and hope in God involve painful effort to some souls. Such efforts will not be demanded in the blessed hereafter. Much that to us is now obscure will then be perfectly clear. The pure light of eternity will chase away the grim shadows of time; and what is to us unknown in heaven will awaken neither dread nor doubt.

4. Rest from toilsome, anxious, discouraging labor. No more men and women and children compelled to labor on long after their physical powers are tired out. No more forcing of the brain to continued effort when it already aches wearily by reason of its toils. No further summons to works of social or moral amelioration, which must be prosecuted despite difficulty, discouragement, opposition, and seeming failure. The sabbath rest which remaineth for the people of God precludes all these things.

II. IN THE PRESENCE OF ALL THE HARMONIOUS AND BLESSED CONDITIONS AND CIRCUMSTANCES WHICH OUR NATURE CRAVES. This is the positive aspect of our rest, or what we shall rest in.

1. In the conformity of our character to that of God. Purity is peace. Holiness is rest. The perfectly holy is the infinitely and ever-blessed God. The saints in heaven "have washed their robes, and made them white in the blood of the Lamb." Nor is their holiness the mere negation of moral evil, but a positive and active condition of their being. Their thoughts, sympathies, aspirations, services, are all true and pure and benevolent. They are spiritually transformed into the image of the Lord. And in this there is rest and blessedness. "I shall be satisfied when I awake with thy likeness."

2. In the progress of our being towards God. Stagnation is not rest. Stationariness is not rest; it is stillness, inaction, but not rest. But harmonious growth is both restful and joyous. One of the constituents of the future rest of the good is growth - growth in mind and heart and spirit, in thought, and affection, and reverence, and holy action. In endless approximation to the infinitely Holy One will man find the rest and perfection of his being.

3. In the continuous service of God. As this rest is a "keeping of sabbath," it cannot mean a complete cessation of activity. Inactivity is not rest. "Sloth yieldeth not happiness; the bliss of a spirit is action;'

"An angel's wing would droop if long at rest,
And God himself, inactive, were no longer blest" So we read of the bright future that "his servants shall serve him, and they shall see his face." "They are before the throne of God; and they serve him day and night in his temple." T. Aquinas speaks of this service as videre, amare, et laudare. But it must not be limited to these exercises. Enough for us to know that there will be services for us to render - continuous services, blessed services, and all of them in the service of our God. The rest and joy of this service will appear if we consider:

(1) Its inspiration. Love to God is the impulse of every action, and transforms every duty into a delight.

(2) Its nature. Every service will be sacred. The spirit in which it is done will make all the work religious, worshipful.

(3) Its conditions. Freedom from all obstruction, from all restraint, and from all fatigue.

4. In conscious and continuous communion with God. "He will dwell with them, and they shall be his people, and God himself shall be with them, their God, And they shall see his face." "We shall see him even as he is." All the redeemed in heaven are through Christ perfectly one with God in sympathies, purposes, principles, and joys. God alone can satisfy them. In him they rest with deepest, holiest blessedness. They are "forever with the Lord." "In thy presence is fullness of joy; at thy right hand there are pleasures for evermore." This rest is "reserved for the people of God." Only the sincere and hearty believers in Jesus Christ will ever enter upon it. The character of the rest is conclusive as to this question. To experience the perfect rest of the glorious future we must first experience the spiritual rest which is available unto us at present. - W.J.

We lose much of the meaning of this passage by our superficial habit of transferring it to a future state. The ground of the mistake is in the misinterpretation of the word "remaineth"; which is taken to point to the "rest," after the sorrows of this life are all done with. Of course there is such a rest; but the truth taught here is that faith, and not death, is the gate to participation in Christ's rest; that the rest remained over after Moses and Judaism, but came into possession under and by Christ.

I. THE DIVINE REST. It is the deep tranquillity of a nature self-sufficing in its infinite beauty, calm in its everlasting strength, placid in its deepest joy, still in its mightiest energy, loving without passion, willing without decision or change, acting without effort, quiet, and moving everything; making all things new, and itself everlasting; creating, and knowing no diminution by the act; annihilating, and knowing no loss though the universe were barren and unpeopled. God is, God is everywhere, God is everywhere the same, God is everywhere the same infinite, God is everywhere the same infinite love and the same infinite self-sufficiency; therefore His very Being is rest. And yet that image that rises before us, statuesque, still in its placid tranquillity, is not repellent nor cold, is no dead marble likeness of life. God is changeless and ever tranquil, and yet He loves — wills — acts. Mystery of mysteries, passing all understanding! Then there is the other thought which perhaps comes more markedly out in the passage before us — that of a rest which is God's tranquil ceasing from His work, because God has perfected His work. Still further: this Divine tranquillity — inseparable from the Divine nature, the token of the sufficiency and completeness of the Divine work — is also a rest that is full of work. God rests, and in His rest, up to the present hour and for ever, God works. And, in like manner, Christ's work of redemption, finished upon the Cross, is perpetually going on. Christ's glorious repose is full of energy for His people. He intercedes above. He works on them. He works through them, He works for them.

II. THE REST OF GOD AND OF CHRIST IS THE PATTERN OF WHAT OUR EARTHLY LIFE MAY BECOME. We cannot possess that changeless tranquillity which knows no variations of purpose or of desire, but we can possess the stable repose of that fixed nature which knows one object, and one alone. We cannot possess that energy which, after all work, is fresh and unbroken; but we can possess that tranquillity which in all toil is not troubled, and after all work is ready for double service. We cannot possess that unwavering fire of a Divine nature which burns in love without flickering, which knows without learning, which wills without irresolution and without the act of decision; but we can come to love deeply, tranquilly, perpetually, we can come to know without questioning, without doubts, without darkness, in firm confidence of stable assurance, and so know with something like the knowledge of Him who knows things as they are; and we can come to will and resolve so strongly, so fixedly, so wisely, that there shall be no change of purpose, nor any vacillation of desire. In these ways, in shadow and copy, we can be like even the apparently incommunicable tranquillity which, like an atmosphere that knows no tempests, belongs to and encircles the throne of God. But, still further: Faith, which is the means of entering into rest, will — if only you cherish it — make your life no unworthy resemblance of His who, triumphant above, works for us, and, working for us, rests from all His toil. Trust Christi is the teaching here.

III. THIS DIVINE REST IS A PROPHECY OF WHAT OUR HEAVENLY LIFE SHALL SURELY BE. There is a basis of likeness between the Christian life on earth and the Christian life in heaven, so great as that the blessings which are predicated of the one belong to the other. Only here they are in blossom, sickly, often, putting out very feeble shoots and tendrils; and yonder transplanted into their right soil, and in their native air with heaven's sun upon them, they burst into richer beauty, and bring forth fruits of immortal life. The heaven of all spiritual natures is not idleness, Man's delight is activity. The loving heart's delight is obedience. The saved heart's delight is grateful service. The joys of heaven are not the joys of passive contemplation, of dreamy remembrance, of perfect repose; but they are described thus, "They rest not day nor night." "His servants serve Him, and see His face." Yes, heaven is perfect "rest." God be thanked for all the depth of unspeakable sweetness which lies in that one little word, to the ears of all the weary and the heavy laden.

(A. Maclaren, D. D.)

I. THE PERSONS — "The people of God."

1. He purchased them.

2. He has prepared them.

3. He has watched over and guarded them.

4. They have been enlightened.

II. THE PROMISE — "There remaineth a rest."

1. Already in existence.

2. Not yet manifested.

III. THE EXPECTATION — "Rest."

1. Chiefly negative. Denoting an absence of what is painful, laborious, disagreeable.

2. Not necessarily inaction. The brain-toiler rests in taking manual exercise. The muscle-worker rests in reading and writing. The teacher rests in games, such as cricket, &c. So the Christian shall not fear the toils of earth in the occupation of heaven.

3. Blessed. The absence of all evil will give opportunity for the exercise of all that is good.

(Homilist.)

The one want of our nature is rest. We want it in each part of our nature. The body wants rest. Toil, toil of hand and foot and brain, demands alternations of rest, if it is not to kill. The mind wants rest. The thinking, understanding, reasoning, reflecting mind. And certainly the soul wants it. That wonderful, that immortal thing within each of us — which we can distinguish not only from the material body, but even from the thinking mind — that soul which comes straight to each man from his God, and (strange to add) must return straight out of this life to the God who gave it — the soul has its toils and its journeyings and its wearinesses — distinguishable easily from a mere earthly solicitude on the one side, and from a mere intellectual unrest on the other. The soul is worn and weary for want of some rest of its own in a strong, delightful, imperishable heart of Love! In their different ways all are seeking rest. Oh, it is a sorrowful thought, when you are thrown into the midst of a multitude, gathered for business, for amusement, even for worship, how few, how very few, of all these have yet found their rest! One is heaping up riches, ignorant who shall gather, knowing only this, that he can carry nothing away with him when he dieth! But he wants rest, and partly he puts out of sight the sordidness and the shortlivedness of this particular rest; and partly, with his eyes open, he says, Twenty years, or twenty hours, or even so base a rest, are better than none! And so he goes after this. Another, far higher and nobler in his aspiration, cannot live without affection. That, he sees, is rest, could he but have it — could he but know indeed what it is! And then, eluded and baffled, at last desperate, in this pursuit of his rest, he falls into evil courses, and would fain fill himself with such husks of love as swine scarcely eat! Rest in the rest of God. "My rest," God says in the 95th Psalm, and speaks of man entering it. This rest, the context tells us, is partly present, partly future.

1. There is a present rest in the rest of God. That can only be found in an entire, absolute trust in the atonement, made once for all upon the cross of Jesus. Once apprehend that, and then there will enter your soul a peace and a rest indeed passing all understanding. You will work afterwards as never before, because you will work from, not for acceptance, because in working you will be resting. You will count all your work as needing, yet having, forgiveness.

2. From this soul's rest there is but one step into the saint's rest — into that calm, that reposeful existence which lies beyond death for such as shall be counted worthy. Not entirely separate, as some would represent, from the life that is now, and from the stage of present action; for if we rest not now, in God's sense of resting, from sin, from self, from vanity, from feverish haste, from human praise, in the sense of our littleness and of God's might, of our sinfulness and of Christ's atonement, we shall never rest then where God is all in all: not entirely separate from earth — for, after all, heaven is but the Spirit's presence, is bur the consciousness of God as our God, is but the love of Christ filling and constraining; and where these are below, there is heaven begun — not entirely separate, yet severed from the life that now is, even for the chief of saints, by two definite differences — by the removal of this body of earth now enchaining the soul, and by the experience of that nearer, more direct communion, of which it is written that there they shall see God.

(Dean Vaughan.)

The writer makes a distinction between soul and spirit in ver. 12. Your soul is you, the part that thinks, wills, reasons, loves, forms plans, purposes, the age, the I life. Beyond that, deeper, deeper down, is the spirit, the part that holds fellowship with God. God consciousness. Good people, converted people, regenerated people, live too much from the soul centre, self-consciousness, and in proportion to our doing this we lose God's rest. As "I" comes in, rest goes out and restlessness enters.

(F. B. Meyer, B. A.)

David, Hebrews, JoshuaJerusalemAdmitted, Ceased, Ceases, Enter, Entered, Enters, God's, Labors, Rest, Rested, Rests, Works1. The Sabbath-Rest for Christians is attained by faith.
12. The power of God's word.
14. By our high priest Jesus, the Son of God,
16. we may and must go boldly to the throne of grace.

Hebrews 4:1-11

     5059   rest, eternal

Hebrews 4:8-10

     4975   week

Hebrews 4:8-11

     1680   types

Hebrews 4:9-11

     5058   rest, spiritual

February 22. "He that Hath Entered into his Rest Hath Ceased from his Own Works Even as God did from His" (Heb. Iv. 10).
"He that hath entered into His rest hath ceased from his own works even as God did from His" (Heb. iv. 10). What a rest it would be to many of us if we could but exchange burdens with Christ, and so utterly and forever transfer to Him all our cares and needs that we would not feel henceforth responsible for our burdens, but know that He has undertaken all the care, and that our faith is simply to carry His burdens, and that He prays, labors, and suffers only for us and our interests. This is what …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 18. "All Things are Naked and Open unto the Eyes of Him with whom we have to Do" (Heb. Iv. 13).
"All things are naked and open unto the eyes of Him with whom we have to do" (Heb. iv. 13). The literal translation of this phrase is, all things are stripped and stunned. This is the force of the Greek words. The figure is that of an athlete in the Coliseum who has fought his best in the arena, and has at length fallen at the feet of his adversary, disarmed and broken down in helplessness. There he lies, unable to strike a blow, or lift his arm. He is stripped and stunned, disarmed and disabled, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 23. "An High Priest Touched with the Feeling of Our Infirmities" (Heb. Iv. 15).
"An high priest touched with the feeling of our infirmities" (Heb. iv. 15). Some time ago we were talking with a greatly suffering sister about healing, who was much burdened physically and desirous of being able to trust the Lord for deliverance. After a little conversation we prayed with her, committing her case to the Lord for absolute trust and deliverance as she was prepared to claim. As soon as we closed our prayer she grasped our hand, and asked us to unite with her in the burden that was …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 22. "Touched with the Feeling of Our Infirmities" (Heb. Iv. 15).
"Touched with the feeling of our infirmities" (Heb. iv. 15). Some of us know a little what it is to be thrilled with a sense of the sufferings of others, and sometimes, the sins of others, and sins that seem to saturate us as they come in contact with us, and throw over us an awful sense of sin and need. This is, perhaps, intended to give us some faint conception of the sympathy that Jesus felt when He had taken our sins, our sicknesses and our sorrows. Let us not hesitate to lay them on Him! It …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Throne of Grace
In order to such prayer, the work of the Holy Ghost himself is needed. If prayer were of the lips alone, we should only need breath in our nostrils to pray: if prayer were of the desires alone, many excellent desires are easily felt, even by natural men: but when it is the spiritual desire, and the spiritual fellowship of the human spirit with the Great Spirit, then the Holy Ghost himself must be present all through it, to help infirmity, and give life and power, or else true prayer will never be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Heavenly Rest
"My rest," says God: the rest of God! Something more wonderful than any other kind of rest. In my text it is (in the original) called the Sabbatism--not the Sabbath, but the rest of the Sabbath--not the outward ritual of the Sabbath, which was binding upon the Jew, but the inward spirit of the sabbath, which is the joy and delight of the Christian. "There remaineth therefore"--because others have not had it, because some are to have it--"There remaineth therefore a rest to the people of God." Now, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

How Should we Make Use of Christ, in Going to the Father, in Prayer, and Other Acts of Worship?
In short, for answering of this question, I shall lay down those particulars: 1. There should be a lively sense of the infinite distance that is between the great God and us finite creatures, and yet more betwixt the Holy Ghost and us sinful wretches. 2. There should be an eyeing of Christ as the great peacemaker, through his death and merits having satisfied justice and reconciled sinners unto God; that so we may look on God now no more as an enemy, but as reconciled in Jesus. 3. There should be, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Entrance into Rest.
Hebrews 4:1.--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. Hebrews 4:11.--Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. I want, in the simplest way possible, to answer the question: "How does a man enter into that rest?" and to point out the simple steps that he takes, all included in the one act of surrender and faith. And the first step, I think, is this: that a …
Andrew Murray—The Master's Indwelling

What Now is Become of this True Church, or Where must the Man Go...
What now is become of this true church, or where must the man go, who would fain be a living member of it? He need go nowhere; because wherever he is, that which is to save him, and that which he is to be saved from, is always with him. SELF is all the evil that he has, and God is all the goodness that he ever can have; but self is always with him, and God is always with him. Death to self is his only entrance into the church of life, and nothing but God can give death to self. Self is an inward …
William Law—An Humble, Affectionate, and Earnest Address to the Clergy

To-Morrow
"There remaineth therefore a rest to the people of God."--Heb. iv. 9. J. S. Kunth, 1700. tr., Emma Frances Bevan, 1899 There is a Day of rest before thee-- Thou weary soul, arise and shine. Awhile the clouds hung darkly o'er thee, Awhile the captive's chains were thine. Behold, the Lamb of God will lead thee To still green pastures round the throne; Cast off thy burden, rise and speed thee, For soon the battle storm is done-- For soon the weary race is past, And thou shalt rest in Love at last. …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Sabbath Year
Gerhard Ter Steegen Heb. iv. 10 Oft comes to me a blessed hour, A wondrous hour and still-- With empty hands I lay me down, No more to work or will. An hour when weary thought has ceased, The eyes are closed in rest; And, hushed in Heaven's untroubled peace, I lie upon Thy breast. Erewile I reasoned of Thy truth, I searched with toil and care; From morn to night I tilled my field, And yet my field was bare. Now, fed with corn from fields of Heaven The fruit of Hands Divine, I pray no prayer, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Whiter than Snow
Gerhard Ter Steegen Heb. iv. 14 To heart and soul how sweet Thou art, O great High Priest of God! My heart brought nigh to God's own heart By Thy most precious blood. No more my countless sins shall rise To fill me with dismay-- That precious blood before His eyes Hath put them all away. My soul draws near with trust secure, With boldness glad and free; What matters it that I am poor, For I am rich in Thee. Forgotten every stain and spot, Their memory past and gone, For me, O God, Thou seest …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Old-Testament Gospel Heb 4:02
…
John Newton—Olney Hymns

John Newton the Word Quick and Powerful. Heb 4:12,13
…
John Newton—Olney Hymns

Statement of Faith.
1. We believe in one Unbegotten [428] God, Father Almighty, maker of all things both visible and invisible, that hath His being from Himself. And in one Only-begotten Word, Wisdom, Son, begotten of the Father without beginning and eternally; word not pronounced [429] nor mental, nor an effluence [430] of the Perfect, nor a dividing of the impassible Essence, nor an issue [431] ; but absolutely perfect Son, living and powerful (Heb. iv. 12), the true Image of the Father, equal in honour and glory. …
Athanasius—Select Works and Letters or Athanasius

The Power of God's Word to Convict Men of Sin.
In Hebrews 4:12 we have a Scripture which draws attention to this peculiar characteristic of the Bible--"For the Word of God is quick, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, andis a discerner of the thoughts and intents of the heart." The writings of men may sometimes stir the emotions, search the conscience, and influence the human will, but in a manner and degree possessed by no other book the Bible …
Arthur W. Pink—The Divine Inspiration of the Bible

The Great High-Priest.
"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Rest
THE Master had much to say to his beloved children about this festival of God. It was of this that he delighted to tell them. Whilst the pestilence, and the war, and the persecution of Rome, were desolating the city, Master Tauler dwelt in the gladness of the bridal chamber, and told to the weary and sorrowful around him, the things that he had seen and heard. And thus it came to pass that many entered in, and found themselves in that inner chamber of rest, and peace, and joy, and to them "the curse …
Frances Bevan—Three Friends of God

Our Compassionate High Priest
"Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity."--Hebrews 5:2 The high priest looked Godward, and therefore he had need to be holy; for he had to deal with things pertaining to God. But at the same time he looked manward; it was for men that he was ordained, that, through him, they might deal with God; and therefore he had need to be tender. It was necessary that he should be one who could have sympathy with men; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Sixteenth Day for the Power of the Holy Spirit in Our Sabbath Schools
WHAT TO PRAY.--For the Power of the Holy Spirit in our Sabbath Schools "Thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children."--ISA. xlix. 25. Every part of the work of God's Church is His work. He must do it. Prayer is the confession that He will, the surrender of ourselves into His hands to let Him, work in us and through us. Pray for the hundreds …
Andrew Murray—The Ministry of Intercession

Here is the Sum of My Examination Before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, Etc.
After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service, …
John Bunyan—Grace Abounding to the Chief of Sinners

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Water of Life;
OR, A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN. 'And whosoever will, let him take the water of life freely.'--Revelation 22:17 London: Printed for Nathanael Ponder, at the Peacock in the Poultry, 1688. ADVERTISEMENT BY THE EDITOR. Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition--to cleanse …
John Bunyan—The Works of John Bunyan Volumes 1-3

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