John Brown, Hebrews Quote 13

Hebrews by John Brown p. 208

Now, this prophetic Psalm makes it quite plain that there is a divine rest into which men are invited to enter different from, and long subsequent to, the rest of Canaan. Ver. 8. “For if Jesus had given them rest, then would He not afterwards have spoken of another day.” Jesus here, as in Acts vii. 45, is the Greek form of the name of Joshua, the conqueror of Canaan; and in both cases the Hebrew word should have been retained. If there had been no other rest of God but the rest of Canaan into which Joshua conducted the Israelites, then there would not have been any mention made of a period called a day, long posterior to the era of entering Canaan, during which men are invited to enter into the rest of God. But since mention is made of such a period, and as nothing that can be called a divine rest has been entered into by men since Israel entered into Canaan, it is plain that we must come to the Apostle’s conclusion, ver. 9 “There remaineth therefore a rest for the people of God.”

These words, interpreted, as so many other passages of Scripture are, without reference to their connection, are usually explained of the celestial blessedness, and considered as intimating, that whatever may be the afflictions, and troubles, and labours of the saint here below, there remains for him rest above. This is truth, but it is not the truth here taught. The rest here is that state of holy happiness which Christians enjoy on earth as well as in heaven, and into which they enter by the “belief of the truth.” There is a rest far better than the rest of Israel in Canaan, which remains—after the rest of Canaan has passed away—for the peculiar people of God, the spiritual Israel under the new economy; and into this we are invited in the Gospel to enter by believing.

The word rest in this passage is not the same as that employed in the preceding context: it is a word equivalent to the rest of God,a sabbatism –a sacred rest; and the Apostle states the reason why he gives it this appellation in the 10^th verse. “For he that is entered into his rest, he also hath ceased from his own works, as God did from His.” These words have by some interpreters of great name (Dr Owen and Dr Wardlaw) been referred to Christ. But, though it is true that Christ has entered into rest, and has ceased from the work of expiation as God as ceased from the work of creation, yet, as Christ is not mentioned in the immediate context, as He is never anywhere by way of eminence called, ‘He who hath entered into rest,’ and as this statement, however important in itself, has no bearing on the Apostle’s object, this mode of interpretation cannot be acquiesced in. “He that is entered into his rest” is a description of the same persons as “the people of God.” Those who consider the rest of God as exclusively descriptive of heaven, consider the words as expressing this idea: ‘They who have entered on the enjoyment of the celestial inheritance are completely at rest, as God was after the creation; they rest from their labours; and their rest resembles God’s.’ The words, viewed in this light, no doubt express a truth; but it is difficult to see how that truth is connected with the Apostle’s design, which seems to be, to show how the rest which, as appears from the 95^th Psalm, yet “remains for the people of God,” and into which they enter by believing, deserves to be called a sacred rest—a sabbatism—the rest of God. By “him that is entered into rest,” I understand the man who by believing is introduced into that state of holy happiness which is begun on earth and is perfected in heaven. This state of rest is called a sabbatism, or sacred rest—the rest of God; and it deserves the name, for he who has entered into it has fellowship with God—rests along with God.

Some have supposed that in the words, “hath ceased,” or rested, “from his works, even as God did from His,” there is a reference to the believer ceasing for ever from the vain attempts in which he previously engaged to make himself happy, and resting in the enjoyment of that happiness which through believing he possesses as the gift of God through Jesus Christ his Lord. He does not go about to establish his own method of justification, but he submits to God’s method of justification. He does not say, “Who will show me any good?” but, “This is the rest, and this is the refreshing.”

We are disposed to think the primary idea is that already hinted at: ‘He who has entered into his rest has fellowship with God—rests along with God; and therefore the rest well deserves to be called a sabbatism—a sacred rest. He who believes the truth enters on the enjoyment of a happiness which is of the same nature, and springs from the same sources, as the happiness of God. Jehovah rests and rejoices in the manifestation made of His all-perfect character in the person and work of Jesus Christ; and he who believes enters into this rest, and participates of this joy. Such, we apprehend, is the Apostle’s illustration of the principle—a promise of entering into God’s rest has been left us, or a divine rest remains for us.