FOR IF JOSHUA HAD GIVEN THEM REST: ei gar autous Iesous katepausen (3SAAI): (Acts 7:45) (Heb 11:13, 14, 15)

The Old Testament is filled with shadows which foretell of the coming Messiah, the Substance of all the shadows, types, symbols, pictures, etc (Col 2:16, 17, cp He 10:1). The following table is an attempt to summarize the OT shadows of Moses and Joshua as they relate to the substance. The study of typology is rightly regarded by discerning readers with some hesitation because it has been subject to fanciful interpretations by some who in my opinion have failed to rightly divide the Word of Truth (See discussion of Typology - Study of Biblical types)

The rest that God promised through Joshua was a land filled with "milk and honey" in which they would experience rest from external enemies (Read these passages - Dt 12:9; 25:19; Josh 1:15; 22:4; 23:1; Ps 78:55; 105:44)

Jameson writes that this is the writer's...

Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua...did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest. (Jamieson, R., Fausset, & Brown)

If (1437) is a so called second class conditional  (determined as unfulfilled). The form of the Greek sentence indicates a contrary-to-fact condition. Specifically, here is the idea...

If Joshua had given them rest [which he did not], God would not have spoken later about another day [which he did in Psalm 95].

The Greek word Iesous is also the word for "Jesus"; and both the writer and his original readers would have been mindful of the connection of Iesous with the name of Christ, even though the emphasis in context is clearly on the man Joshua. In a sense, the author recounts the fact that there had been a "Jesus" (Joshua) who could not lead his people into the rest of God as another "Jesus" would be able to do.

Joshua (2424) (Iesous) is a masculine proper noun transliterated from the Hebrew word Yeshua (03091) which means "Jehovah his help". Iesous can be rendered as Jesus or Jehoshua and is contracted to Joshua in 219 of the 247 OT uses. The KJV renders it Jesus (He 4:8KJV) but context would supports that it is more accurately rendered Joshua, . It is somewhat surprising that this is the only  mention of Joshua in the NT (he is not even in the Hebrews 11 "Hall of faith" although clearly he was a man of great faith).  The man Joshua could never have given Israel rest outside of the enablement of the God-Man Jesus (Son of David), so interpreting this passage as descriptive of Joshua the man (son of Nun) makes the most sense. One other way to explain it as actually a reference to Jesus, is to consider it a reference to the Angel of the LORD the One who led Joshua and Israel (cp Joshua 5:13 where the Angel of the Lord = the Captain of the hosts). However, the context argues against such an interpretation.

The Old Testament Joshua (Jesus) son of Nun led Israel into the land of Canaan, but that was but a faint shadow or picture or type (See related discussion - Typology - Study of Biblical types) of the real rest prophesied by David in Ps 95:7 (“Today...”) ultimately fulfilled in the "greater Joshua", Jesus Son of God! Jesus is the "Pioneer and Perfector of our faith" (NET Bible He 12:2-note) the ultimate Joshua (cp He 2:10 - Author = Pioneer in RSV-note).

Dost ask Who that may be?
Christ Jesus it is He;
Lord Sabaoth His name,
From age to age the same,
And He must win the battle.
(Martin Luther, 1529)

The following passage would have been familiar to the Hebrew readers of this epistle and might have even been quoted by them to suggest that a rest was no longer available.

Now it came about after many days, when the LORD had given rest to Israel from all their enemies on every side, and Joshua was old, advanced in years (Joshua 23:1)

To reiterate what was stated earlier, the Greek construction conveys the following thought which would serve to counter any arguments that the rest had been consummated in the time of Joshua...

If Joshua had given them rest [as he did not], God would not have spoken later about another day [as he did in Ps 95].

The point is that according to Psalm 95 (Ps 95:7) God was still offering His rest in the time of David (long after Israel had been in the Promised land and long after Joshua 23:1 was written) which indicates (1) the rest of God was still available to the Hebrew readers and (2) that the rest was not a "land" but a "life"; i.e., the rest that was now available was a spiritual rest not a promised land! And this is the same rest the writer of Hebrews desires for his readers to enter! And to do so "Today"!

As the OT promises point beyond Moses to Christ, so the rest of God in Ge 2:2 (quoted in the next verse He 4:9) points beyond Joshua and David to the final rest to which believers in Christ will attain if they hold fast their confidence and the beginning of (their) assurance firm until the end (He 3:6-note, He 3:14-note, cp Mt 24:13). This holding fast is not a "work" that merits salvation but a work that is enabled by salvation! Only those with genuine faith in the Messiah will be able to hold fast or persevere to the end.

A BETTER
REST

The rest into which Joshua led Israel was...

Temporal, Physical, and Natural

The rest provided by the greater Joshua (Jesus) is...

Eternal, Spiritual, Supernatural

Had given them rest (2664) (katapauo from katá = intensifies + paúo = make to cease) or caused them to cease from activity and enjoy a period of cessation from work. So in this verse one may paraphrase it "If Joshua had caused them to cease from their labors and so rest."

NIDNTT adds that...

katapauo means to stop, put an end to; with reference to persons, to put an end to, hinder, depose, kill (Homer, Il. 16, 618; thus often with an unpleasant undertone); but also, to appease, calm (Homer, Od. 4, 583). In Judaism the term was taken up in the sense of to give someone a good rest (LXX).  (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)

HE WOULD NOT HAVE SPOKEN OF ANOTHER DAY AFTER THAT: ouk an peri alles elalei (3SIAI) meta tauta hemeras:

He would not have spoken - he would not be speaking. The argument of the writer is that if Joshua had given Israel a complete and final rest in Canaan, then God would not, five hundred years afterward, have spoken of a rest for Israel as He did through David in Psalm 95.

Of another day after that - But in fact he did speak of another day after that as Ps 95:7 indicates.

In this verse the writer is building his case to prove to his Hebrew readers that Jesus the Son of God is better than Joshua the son of Nun since He provides a better rest than Joshua provided.

SO THERE REMAINS A SABBATH REST FOR THE PEOPLE OF GOD: ara apoleipetai (3SPPI) sabbatismos to lao tou theou: (Heb 4:1,3; 3:11; Isaiah 11:10; 57:2; 60:19,20; Revelation 7:14, 15, 16, 17; 21:4) (Heb 11:25; Psalms 47:9; Matthew 1:21; Titus 2:14; 1Peter 2)

So there (686) (ara) means so, then, therefore, as a result - It conveys the idea of drawing a conclusion. The sentence begins with the inferential ara ("so," "as a result"). The statement following so there (ara) is a logical consequence of the preceding argument.

So there remains -  In other words, Today, the rest is still open.

ENTER BY
THE DOOR OF FAITH

John Piper elaborates writing that passage forms...

the foundation of God's message to you today: There is a rest open to you today. God offers rest. The door is not shut. The time is not past. You have not missed your last opportunity. Hear the words of Heb 4:9:

"There remains therefore a Sabbath rest for the people of God."

The door is open. The time is now. Ah, but someone says, "Yes, a rest remains for the people of God -- but not for me." But I answer, do not rule yourself out. Look at He 4:3 -- our last word,

"We who have believed enter that rest."

There is one door to the safe, peaceful, happy rest of God -- the door of faith. Anyone who puts faith in God's promises bought for us by the blood of Jesus, and is diligent not to throw that faith away, is a part of the people of God. So on behalf of God, I call you this morning, put your trust in the promise of God's rest. (See the full message by John Piper - Hebrews 4:1-11 Be diligent to enter God's rest)

Remains (620) (apoleipo [word study] from apo = from, marker of dissociation, implying a rupture from a former association  + leípo = lack, be deficient or wanting) means to leave behind in the active sense and in to remain in the passive sense (as used in this verse).  Paul uses it in the active voice to describe leaving behind of his cloak (2Ti 4:13-note cp the two other uses of the active voice - 2Ti 4:20-note; Titus 1:5-note)

The passive voice as used here in Hebrews means to be reserved or to remain, to be left over.

Apoleipo in the present verse conveys the idea that the promise of rest remains over from past times. The present tense indicates that it continually remains. In other words, even though the promise of rest had not been appropriated (by faith) by most of Israel in the wilderness, the promise of rest still holds good.

A T Robertson says...

This left-over promise is not repealed, though not utilized by the Israelites under Moses

Apoleipo is apparently a  technical term in wills in ancient Greek writings.

Remains - The "rest" that remains was not the land Israel was to receive along with rest from wars (Dt 25:19), for Israel had been in their land several centuries when David penned Psalm 95 and especially in Ps 95:11 alluded to a rest yet not entered, implying that there was a component or aspect of rest Israel had not yet obtained. In fact, the rest that remained was a soul rest (a "life" not a "land"!) offered by Jesus to all who would come to Him (Mt 11:28, 29, 30). It is interesting that even the Jewish rabbis (not necessarily believers in Christ) had a similar idea for in their Mishnah we read their "commentary" on  Psalm 92 ("A Psalm: A Song for the Sabbath")

A Psalm, a song for the time that is to come, for the day that shall be all Sabbath and rest in the life everlasting (Tamid 7:4).

Here in Hebrews 4:9, the writer associates his concept of rest with the original Sabbath, the idea being that what God did when He finished Creation (rested from His works) is what Christians are called to do!

CANAAN REST = SHADOW
SABBATH REST = SUBSTANCE

Stedman explains why there remains a Sabbath rest writing that...

Though Jesus is not compared here with Joshua in terms of relative greatness, it is apparent from Hebrews 4:8, 9, 10 that the work of Joshua in leading Israel into the rest symbolized by the Promised Land was far inferior to the work of Jesus. He provides eternal rest to all who believe in Him. The fact that God repeats His promise of rest through David in Psalm 95, centuries after Israel had entered Canaan, is used to indicate that Sabbath-rest is the substance and Canaan-rest but a shadow. There was an experience of rest for Israel in Canaan (from armed invasion, natural disasters, failure of crops) when they were faithful to God. But even at best that rest was outward and essentially physical, and could not satisfy the promise of rest to the human race which was intended from the beginning. The author specifically states, There remains, then, a Sabbath-rest for the people of God. (Hebrews 4:8-11 Rest Obtained - New-Creation Rest)

Warren Wiersbe...

The writer mentioned two different “rests” found in Old Testament history: (1) God’s Sabbath rest, when He ceased from His Creation activities (Ge 2:2; He 4:4); (2) Israel’s rest in Canaan (Dt. 12:9; Josh 21:43, 44, 45; He 3:11). But he saw in these “rests” illustrations of the spiritual experiences of believers today. The Sabbath rest is a picture of our rest in Christ through salvation (He 4:3; see Mt 11:28). The Canaan rest is a picture of our present rest as we claim our inheritance in Christ (He 4:11, 12, 13; note the emphasis on the Word of God). The first is the rest of salvation; the second is the rest of submission. (see table below). But there is a third rest that enters into the discussion, that future rest that all believers will enjoy with God. “There remains, therefore, a rest to the people of God” (He 4:9)...When the saints enter heaven, it will be like sharing God’s great Sabbath rest, with all labors and battles ended (Re 14:13). (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Comment: The table below (the historical past, present, future) should not be confused with the three tenses of salvation (See Three Tenses of Salvation) -- (1) Past tense salvation = justification by faith = "Salvation Rest" in the table. (2) Present tense salvation = sanctification = "Submission Rest" in the table - Submission rest is descriptive of the "rest" believers experience as they surrender or yield to the control of the Holy Spirit, ceasing to try to live the Christian life in their own strength. This surrender is a moment by moment, day by day, choice. Each trial, each temptation, each test, provides an opportunity for our old flesh to rise up and take control (with loss of the sense of "rest", cp the "peace of God", "a clear conscience") or to choose to allow the Spirit to control us and empower us through the trial, temptation or test (remembering 1Co 10:13-note). It is not simply a passive "letting go and letting God", but an active working out of our salvation in fear and trembling (Php 2:12-note), fully confident (walking by faith, not sight - 2Co 5:7) that God's Spirit in us will give us the desire and the power to be "victorious" in the moment of decision  (Php 2:13-note, cp Jn 6:63, Ro 7:6-note, Ro 8:13-note). This description is the essence of the process of sanctification, of learning to walk by the Spirit (Ga 5:16-note), filled with (controlled by) the Spirit (Ep 5:18-note), keeping in step with the Spirit (Ga 5:25-note). As we conduct ourselves in such a worthy manner pleasing to the Lord (even motivated by our sure hope of an even greater future rest), we will experience the reality of God's rest ("Submission Rest") in this present life. May our Father graciously grant each of us both the desire and the power through His grace and His Spirit to continually experience His presence and His rest, for our good and His glory, all possible through the finished work of His "resting" Son, Christ Jesus. Amen.

Sabbath rest (4520) (sabbatismos from sabbatízo = keep the Sabbath) means a keeping of a sabbath or a keeping of days of rest. It was a special period of rest for God’s people modeled after the traditional Sabbath and thus was a Sabbath rest. In the NT it is used only of rest with God.

Thayer writes that sabbatismos refers to...

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

Sabbatismos is used here to indicate the perpetual Sabbath rest to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son under the New Covenant in contrast to the weekly Sabbath under the Old Covenant of the Law. In this verse the writer is referring to a divine rest into which the believers enter in their relationship with God not just in eternity future but in the here and now while still on earth.

Vincent comments that...

Remains, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel’s history. Man’s portion in the divine rest inaugurated at creation has never been really appropriated: but it still remains. This statement is justified by the new word for “rest” which enters at this point, sabbatismos instead of katapausis. Sabbatismos, signifies a keeping Sabbath. The Sabbath rest points back to God’s original rest, and marks the ideal rest — the rest of perfect adjustment of all things to God, such as ensued upon the completion of His creative work, when He pronounced all things good. This falls in with the ground-thought of the Epistle, the restoration of all things to God’s archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath-rest is the consummation of the new creation in Christ (2Co 5:17), through whose priestly mediation reconciliation with God will come to pass. (Vincent, M. R.. Word Studies in the New Testament 4:424)

Wuest adds that sabbatismos

is a Sabbath rest because the believer reaches a definite stage of attainment and has satisfactorily accomplished a purpose, as God did when He finished the work of creation. It is not the believer’s rest into which he enters and in which he participates, but in God’s unique, personal rest in which the believer shares. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

The related word sabbaton is used in Colossians...

Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath (sabbaton) day-- things which are a mere shadow of what is to come; but the substance belongs to Christ. (Col 2:16; 2:17-notes)

Comment: Jesus fulfilled the Jewish regulations and celebrations by achieving perfectly the intentions they only pointed to. It is important to keep in mind that the command to observe the Sabbath is the only one of the Ten Commandments not repeated after Pentecost.

Compare rest [katapausis] in [Re 14:13-note]

From the context this Sabbath rest is one in which a believer can enter today (Re 14:10) although obviously not as completely and fully as in glory (Re 14:13-note). This Sabbath Rest for a believer is also described in the next verse as a rest from one's own works. What keeps a person from entering this "Sabbath rest"? (Re 14:11) "disobedience".

See also Genesis 2:1-3, (God rested on 7th day)

Thus the heavens and the earth were completed, and all their hosts. 2 And by the seventh day God completed His work which He had done; and He rested on the seventh day from all His work which He had done. 3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.

Exodus 20:8-11 (4th commandment)

8 "Remember the sabbath day, to keep it holy. 9 "Six days you shall labor and do all your work, 10 but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. 11 "For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy.

Deuteronomy 5:15 (adds to 4th commandment to remember slavery in Egypt)

15 'And you shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day.

Exodus 32:12-17 (sign, penalty = death)

12 "Why should the Egyptians speak, saying, 'With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth'? Turn from Thy burning anger and change Thy mind about doing harm to Thy people. 13 "Remember Abraham, Isaac, and Israel, Thy servants to whom Thou didst swear by Thyself, and didst say to them, 'I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever.'" 14 So the LORD changed His mind about the harm which He said He would do to His people. 15 Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets which were written on both sides; they were written on one side and the other. 16 And the tablets were God's work, and the writing was God's writing engraved on the tablets. 17 Now when Joshua heard the sound of the people as they shouted, he said to Moses, "There is a sound of war in the camp."

Exodus 31:13

"But as for you, speak to the sons of Israel, saying, 'You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you.

Sabbath rest for the people of God - Since the gospel is to the Jew first (and in the context of this epistle addressed primarily to Hebrew readers), this phrase refers first to the Jews who would enter the Sabbath rest by faith. Christ Himself was the substance (He is Lord of the Sabbath [Mt 12:8, Mk 2:28, Lk 6:5] and the ultimate place of rest for the weary, sin sick soul = Mt 11:28, 29, 30) of the shadow (the Sabbath day) (see Col 2:16, 17-note, He 10:1-note). How tragic that most of the Jews (and most Gentiles) fail to enter the "strait (small) gate" (cp Jn 10:9, Acts 4:14, Jn 14:6, Jn 8:24) and the true rest found only in Christ (cp Mt 7:13, 14, Lk 13:23, 24) And thus the writer's solemn, serious warning to be diligent to enter that rest! for once that "door" is shut there will be no second chance (cp Lk 13:25, 26, 27, 28, 29, 30)

Charles Simeon of the glorious privileges that are entailed by the concept of rest...

 They have already in some respect entered into rest—

They are freed from the terrors of a guilty conscience.

They feel a delight in ordinances and Sabbaths.

Their minds are fully satisfied with the Gospel salvation.

They experience the truth of our Lord’s promise

But the rest which awaits them is far superior to that they now possess—They will enjoy a freedom from all labours and sorrows—They are constrained to labour as long as they are in the world. Their whole life resembles a race or warfare. They can obtain nothing without strenuous exertions: and of necessity they are encompassed with many sorrows. But in heaven they will cease from their labours: nor will their happiness have any intermission or alloy.

They will be exempt from all influence of sin or temptation—Sin now defiles their very best services. Satan is also unwearied in his endeavours to corrupt them. These are sources of much pain to them at present. But the souls of all in heaven are made perfect: nor can any unclean thing enter to defile them. Their triumph will be complete and ever-lasting.

They will dwell in the immediate presence of their God—Their capacity of enjoying God will be wonderfully enlarged: they will behold him not darkly, as now, but face to face. The Saviour’s glory will be the object of their devoutest admiration. Their delight in him will surpass their present conceptions. They shall know that their happiness will be eternal. Then will every desire of their heart be fully satisfied. (Hebrews 4:9 The Rest that Remains for God's People - Online)

Leon Morris adds that the writer...

sees the rest as for "the people of God"--an expression found elsewhere in the NT only in He 11:25 (though 1Pe 2:10 is similar, and expressions like "my people" occur several times). In the OT "the people of God" is the nation of Israel, but in the NT it signifies believers. The rest the author writes about is for such people (Ed: I agree, but remember the writer's "target audience" is his Jewish readers). Others cannot enter into it. This is not so much on account of a law or rule denying them entrance as that they shut themselves out by disobedience and unbelief. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version)

A Rest Remaineth for the Weary
by Johann S Kunth

A rest remaineth for the weary;
Arise, sad heart, and grieve no more;
Though long the way, and dark and dreary,
It endeth on the golden shore.
Before His throne the Lamb will lead thee,
On heav’nly pastures He will feed thee,
Cast off thy burden, come with haste;
Soon will the toil and strife be ended,
The weary way which thou hast wended.
Sweet is the rest which thou shalt taste.

The Father’s house has many a dwelling,
And there will be a place for thee.
With perfect love His heart is welling
Who loved thee from eternity.
His precious blood the Lamb hath given
That thou might’st share the joys of Heaven,
And now He calleth far and near:
“Ye weary souls, cease your repining,
Come while for you My light is shining;
Come, sweetest rest awaits you here!”

O come, come all, ye weak and weary,
Ye souls bowed down with many a care;
Arise and leave your dungeons dreary
And listen to His promise fair:
“Ye bore your burdens meek and lowly,
I will fulfill My pledge most holy,
I’ll be your solace and your rest.
Ye are Mine own, I will requite you;
Though sin and Satan seek to smite you,
Rejoice! Your home is with the blest.”

There rest and peace in endless measure
Shall be ours through eternity;
No grief, no care, shall mar our pleasure,
And untold bliss our lot shall be.
Oh, had we wings to hasten yonder—
No more o’er earthly ills to ponder—
To join the glad, triumphant band!
Make haste, my soul, forget all sadness;
For peace awaits thee, joy and gladness—
The perfect rest is nigh at hand.

><> ><> ><>

F B Meyer - Our Daily Homily - Devotional on Rest

Therefore I swore in My anger, Truly they shall not enter into My rest. Psalm 95:11

God’s Rest has been waiting for man’s entrance, since He rested from all the work that He created and made. To all other days there were evening and morning, but not to this. It does not consist in circumstances, or conditions of existence, but in disposition. It does not lie, as sacred poets have too often suggested, beyond the confines of this world — it is now, and here. Canaan is not primarily a type of heaven; but of that blessed experience which is ours when we have passed the Jordan of death to natural impulse or selfish choice, and have elected for evermore to accept, and delight in, the will of God.

Will you not take up this position today? Today! Oh that ye would hear his voice! To hear his voice speaking in the heart, in circumstances, and in nature, and to obey promptly, gladly, blithely, — this would bring the soul into the rest that remains unexhausted for the people of God. Are you hardening your heart against some evident duty to which you are called, but which you are evading? Are you hardening your heart to some appeal which comes to you through the ties of kinship and nature? Are you saying, "Can God subdue these Canaanites", instead of "God can"? Beware, for this is the sin of Massah and Meribah, which, being interpreted, means strife. Woe to those that strive with their Maker; let the potsherd strive with the potsherds of the earth. (Isa 45:9KJV) (Ed: Dear reader - In this paragraph Meyer seems to be placing the emphasis on the initial salvation experience, whereas in the following paragraph he clearly emphasizes the process of sanctification.)

Every one comes in the Christian life, once at least, to Kadesh-Barnea. On the one hand the land of rest and victory; on the other the desert wastes. The balance, quivering between the two, is turned this way by faith; that by unbelief. Trust God, and rest. Mistrust Him, and the door closes on rest, to open to wanderings, failure, and defeat. (Editorial comment: But not to loss of salvation if one is genuinely saved in the first place!) (Meyer, F. B. Our Daily Homily)

><> ><> ><>

F B Meyer - Our Daily Homily - Devotional on Rest

As the cattle which go down into the valley,
The Spirit of the LORD gave them rest.
So didst Thou lead Thy people,
To make for Thyself a glorious name. (Isaiah 63:14)

It is the noonday glare in Palestine. The sun’s rays like spears of flame are striking down upon the parched sand-wastes, and all the land burns like a furnace. Away yonder is a sequestered glen, where mosses line the margins of streamlets and pools, and rich pasture keeps green in the shadow of the hills. Thither the cattle descend at noon. As the shadows creep down the mountain-sides they follow them, and presently the herd browses on the succulent herbage or reclines beneath the shadows of the spreading trees, while the brooks purl past clear and cool. Similarly Isaiah says God brought his people through the wilderness, leading them as a horse that might not stumble, and finally conducted them into the rest of Canaan.

But how fit an emblem is suggested of our Father’s dealings with us. The scorching sun of temptation shines around us. The glare of publicity, the fever of money-making, the strife of tongues, torment the children of men. But for God’s beloved ones there is a secret place by Him, a green and verdant nook, watered by the river of God. Over its portals these words are written: “I will give you rest.”

When once we learn to trust our Fathers unfailing love, we are caused to rest. Notice that forcible expression: the Spirit of the Lord caused them to rest. Here is anew thought of the omnipotence of love. It can so reveal itself that it almost compels rest. Cause us to lie down, O Lord, we pray Thee! Job speaks of Him as giving quietness: and then who can make trouble? Seek quietness as his gift! Lo! there is a place by Him, in the mountain-shadowed valley of his care, where disquieted souls are at peace. Seek it! (Meyer, F. B. Our Daily Homily)

><> ><> ><>

F B Meyer - Our Daily Homily - Devotional on Rest

My people have become lost sheep;
Their shepherds have led them astray.
They have made them turn aside on the mountains;
They have gone along from mountain to hill
And have forgotten their resting place. (Jer 50:6)

These words may often be said of us. A time of emergency arises; the necessity for instant and vigorous action seems overpowering; we fail to see what course to adopt — and immediately we get flurried and excited; we run from one to another; we lose our sleep. All our earnest resolutions to abide in Christ and live in his fellowship are forgotten. We have forgotten our resting-place.

Or we are in the midst of a great campaign of work. From morning to night we are plunged in a mass of calculations and activities. There is no time to take our meals, much less to obtain opportunities for prayer and fellowship with God. Our rooms without, our souls within, are littered with the symptoms of the many absorbing interests which are monopolizing our attention. We have forgotten our resting-place. Or, perhaps, it is a time of great temptation. Hour after hour the foe returns to the attack. We have done our best to withstand him; but have hit out without precision, have fired at random. Again, we have forgotten our resting-place.

The place where we lie down to rest is under the shadow of the Cross. Whilst we remain there, we are perfectly safe and blessed. Return unto thy rest, O straying sheep! Back to the arms of Jesus, where only such frail ones as thou art are safe.

I knew a man, who had to bear a thousand crosses belonging to others, and who grieved himself into an illness because others did not love God as He deserves, till all at once his own foolishness and sinfulness struck him to the heart. He could do nothing then but cast himself and them into the endless depths of the love of God; and he ended by having rest in his heart, and a song on his lips. (Meyer, F. B. Our Daily Homily)

><> ><> ><>

F B Meyer - Sabbath rest  -

Throughout the dark hours her voice rang out across the water. Early the next morning a small craft came searching for survivors. The man at the helm would have missed the women in the fog if he had not heard Miss Williams singing the selection from Elijah. “Oh, rest in the Lord, wait patiently for Him!” Steering in the direction of her strong voice, he soon spotted the drifting lifeboat. While many others were lost that night, these trusting few were rescued.

><> ><> ><>

Augustine in a frequently quoted saying wrote of God that...

Thou have created us for Thyself, and our heart cannot be stilled until it finds rest in Thee.

><> ><> ><>

Loosen the Bow - According to a Greek legend, in ancient Athens a man noticed the great storyteller Aesop playing childish games with some little boys. He laughed and jeered at Aesop, asking him why he wasted his time in such frivolous activity.

Aesop responded by picking up a bow, loosening its string, and placing it on the ground. Then he said to the critical Athenian,

"Now, answer the riddle, if you can. Tell us what the unstrung bows implies."

The man looked at it for several moments but had no idea what point Aesop was trying to make. Aesop explained,

"If you keep a bow always bent, it will break eventually; but if you let it go slack, it will be more fit for use when you want it."

People are also like that. That's why we all need to take time to rest. In today's Scripture, Jesus prescribed time off for His wearied disciples after they had returned from a prolonged period of ministry. And in the Old Testament, God set a pattern for us when He "rested from all His work" (Genesis 2:3).

Shouldn't we take His example seriously? Start by setting aside a special time to relax physically and renew yourself emotionally and spiritually. You will be at your best for the Lord if you have taken time to loosen the bow. (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

><> ><> ><>

Rest is Not Cessation from Labor - A man named Frederick W. Taylor, may provide some answers. Taylor worked for a large steel mill during the Spanish-American War 1898.

He was an ambitious young executive and was one of the first to apply scientific methods—as then known—to study the productivity of manual labor. In those days there were no cranes to load steel bars onto railroad cars. It was backbreaking manual work and, after some experimentation, Taylor concluded that the men could do more work if they took rest pauses at definite intervals.

He induced some of the workers to try his new method. He offered a dollar a day more and flattered them by calling them his “high-priced men.” Under this system, a whistle was blown after the men had carried iron for twelve minutes. At this whistle they were to sit down and rest. After three minutes’ rest, the whistle was blown again as a signal for the men to resume work.

The result—the amount of iron carried increased from 12 and a half to 47 tons a day! This seeming miracle ushered in the era of rest pauses, the forerunner of today’s coffee breaks.

><> ><> ><>

FOR THE ONE WHO HAS ENTERED HIS REST HAS HIMSELF ALSO RESTED FROM HIS WORKS AS GOD DID FROM HIS: o gar eiselthon (AAPMSN) eis ten katapausin autou kai autos katepausen (3SAAI) apo ton ergon autou hosper apo ton idion ho theos: (Heb 1:3; 10:12; Revelation 14:13) (John 19:30; 1Peter 4:1)

Related Resource: Genesis 2:1-3 - The Rest of Creation - John MacArthur

For (gar) explains how the Sabbath rest of believers is similar to God's rest on the Seventh Day of Creation.

Guzik explains Hebrews 4:10 this way...

This cessation from works as a basis for righteousness fulfills our “Sabbath rest.” God rested from His works on the original Sabbath of Ge 2:2 because the work was finished. We cease from self-justifying works because the work is finished by Jesus on the cross. (David Guzik. The Enduring Word Commentary Series)

A little humor: Man’s view: God made beast and man, then rested. Then He made woman, and no one has ever rested since, beast, man, or God.

v10 We now have a description of at least part of what the rest means. The writer reverts to the word for rest he has been using earlier instead of the "Sabbath-rest" of v. 9.

Leon Morris...

To enter rest means to cease from one's own work, just as God ceased from his. There are uncertainties here. Some think the reference is to Jesus, who would certainly fit the description except for the "anyone" (which is a reasonable interpretation of the Greek). But the general reference is there, and we must take it to refer to the believer. The question then arises whether the rest takes place here and now, or after death, as seen in Rev 14:13 (note):

Blessed are the dead who die in the Lord... they will rest (anapauo) from their labor, for their deeds will follow them.

Bruce thinks it is

an experience which they do not enjoy in their present mortal life, although it belongs to them as a heritage, and by faith they may live in the good of it here and now (in loc.).

I should reverse his order and say that they live in it here and now by faith (2Co 5:7), but what they know here is not the full story (cp 1Co 13:12, 13, 2Co 3:18). That will be revealed in the hereafter. There is a sense in which to enter Christian salvation means to cease from one's works and rest securely on what Christ has done. And there is a sense in which the works of the believer, works done in Christ, have about them that completeness and sense of fulfillment that may fitly be classed with the rest in question. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) (Bolding added)

Rest (2663) (katapausis [word study] from katá = intensifies the verb + paúo = make to cease) describes literally a ceasing from one's work or activity. Thayer cites a use in the active sense of a putting to rest as used in the sentence "a calming of the winds". Metaphorically as used in the present verse, katapausis speaks of the spiritual fulfillment which God provides for those who trust in His Good News and enter His rest, the wonderful place where we desist from our futile fleshly efforts to please Him and instead submit willingly and wholly to His Spirit's control/filling, finding our adoption and acceptance in the Beloved (Eph 1:6-note).

Katapausis - 9x in 8v - Acts 7:49; Heb 3:11, 18; 4:1, 3 (2x), He 4:5, 10, 11

Not many wise has the dear Savior chosen,
Not many noble shall enter His rest;
Foolish, despised ones are heirs to His mercy--
Simple in faith, by His grace they are blest.
--HGB

I agree with Bob Deffinbaugh's analysis of a rest that remains...

There is still a “rest” that is available to us “today.” I would understand this to have present and future dimensions, just as salvation has. There is surely a “salvation rest,” a resting from our works in an effort to earn God’s favor, when we come to faith in the finished work of the Lord Jesus on the cross of Calvary.

And there is the eternal rest which all Christians will experience. (Ed: For literalist interpreters of Scripture such as myself this is a "two phase" experience - Phase 1 = The Millennium and Phase 2 = The New Heavens and New Earth )

But there must also be what we might call a “sanctification rest,” a rest from striving as Christians in the power of the flesh, in a futile effort to attain godliness (Ed: And yet we see in the achievement of godliness a divine, mysterious paradox for elsewhere we as believers are commanded to discipline ourselves for godliness! 1Ti 4:7, 8-note).

I believe that we see this in Romans 7 and 8. Romans 7 is the description of a Christian trying to live up to God’s standards in the power of the flesh, and failing badly. Romans 8 is the solution. The Christian is to live in the power of the Holy Spirit, the same Spirit that raised the dead body of Jesus from the grave (Jn 6:63). By the working of His Spirit in us, we are able, to some degree, to live a godly life (see Ro 8:1-17). This is resting in Him, or we might even say, abiding in Him (see Jn 15:1-14). This is the key to fruitfulness (Editorial question: How many productive fruit trees do you see laboring and groaning to yield their fruit? Our Christian lives are to rest and produce just like these fruit trees!) (Defining Rest Hebrews 41-10)

Has Rested (2664) (katapauo [word study] from katá = intensifies + pauo = make to cease) means to cause to cease from activity and enjoy a period of rest or cessation from work or activity.

Katapauo - 4x in 4v - Acts 14:18; Heb 4:4, 8, 10

While there is a "rest" in this present age which the believer experiences in Christ, there is also the promise of a rest in eternity future (heaven), the apostle John recording...

And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them." (Rev14:13-note)

Tony Garland commenting on this verse: Immediately upon death, all those of the faith obtain rest (Is 57:1; Da 12:13; Lk 23:43). This book stands in complete agreement with the teaching of Paul: “We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord” (2Co 5:8); “For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better” (Php 1:23). The martyrs attending the opening of the fifth seal are found under the altar in heaven (Re 6:9). The ones coming out of the Great Tribulation are immediately before the throne of God (Re 7:14). Those who overcome the Beast and his image (by death) are seen straightway in heaven (Re 15:1, 2, 3).

Has rested from his works - Entering this rest does not mean the believer no longer needs to work nor that there is no longer any place for doing good works (see study of Good Deeds). The idea is that there is no longer any place for personal works performed in an attempt to merit God's acceptance or produce our own righteousness (which is really "self righteousness" which God calls "filthy rags" - Is 64:6KJV).

As (5618) (hosper) as indeed God did. The point is that if God chose to rest (He did not have to rest), then we should follow His example. This "rest" is not cessation of work (cp Jn 5:17), but rather (gloriously) a cessation of the weariness and pain in toiling in an attempt to please God.

Although the writer is speaking of God resting from His work of Creation in this passage, there is a New Testament parallel in Christ Who is the Lord of the Sabbath! (Mt 12:8, Mk 2:8, Lk 6:5) When Christ cried, It is finished (Jn 19:30), He forever rested from His atoning work. And yet the "resting Christ" still works, even as the "working God" still rests. When we believed, we finished (or at least we should have ceased) with our attempts at works based righteousness and entered God’s rest found only in Christ's perfect righteousness now imputed to our spiritual account. And yet like the Father and the Son (Jn 5:17) our rest is not to be one of inactivity but of a seeking to carry out good ("God") deeds (Jn 15:8) Ephesians 2:8-10 clearly affirms that when believers enter God's rest of salvation, they do not also discard "good works"...

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works (These are in fact the works which the writer of Hebrews says we are to "rest [cease] from"!), so that no one may boast.  For we are His workmanship, created in Christ Jesus (Why were believers made new creations in Christ? One purpose is...) for good works, which God prepared beforehand so that we would walk in them (What does "prepared beforehand" imply? Clearly that we must seek to enter into those works that are preordained for us to carry out. Abiding [dwelling, living] in the Vine [Jn 15:5] is a key to entering into fruitful works which stand in stark contrast to futile works that are self initiated and self empowered and self glorifying rather than God glorifying [1Co 10:31, Mt 5:16-note], 1Co 6:19-note, 1Co 6:20-note]!). (Eph 2:8, 9-note, Ep 2:10-note)

Kistemaker explains that...

From Psalm 95 the author has shown that the rest that the Israelites enjoyed in Canaan was not the rest God intended for his people. The intended rest is a Sabbath-rest, which, of course, is a direct reference to the creation account (Ge 2:2; see also Ex 20:11; 31:17) of God’s rest on the seventh day. For the believer the Sabbath is not merely a day of rest in the sense that it is a cessation of work. Rather it is a spiritual rest—a cessation of sinning. It entails an awareness of being in the sacred presence of God with his people in worship and praise.  (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos)

John Newton alluded to this Sabbath-rest

Safely through another week
God has brought us on our way;
Let us now a blessing seek,
Waiting in His courts today;
Day of all the week the best,
Emblem of eternal rest.
(Play hymn)