05.05. The Sabbath Rest
5 The Sabbath Rest 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.
And in this place again, If they shall enter into my rest.
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
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.
For if Jesus [Joshua] had given them rest, then would he not afterward have spoken of another day.
There remaineth therefore a rest to the people of God.
For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief (Hebrews 4:4-11).
Entrance into the land covenanted to Abraham, Isaac, and Jacob and occupying their God-ordained position in that land was spoken of in the Old Testament as a "rest" lying before the Israelites (Joshua 1:13). The same thing was in view in the seventh and last of the feasts of the Lord in Leviticus 23:1-44, the feast of tabernacles (Leviticus 23:33-43). These seven feasts comprise the prophetic calendar of Israel, and the seventh and last feast sets forth a time of rest which will follow the fulfillment of the preceding six festivals, depicting the same rest set forth in Joshua 1:13. And today that rest, for Israel, awaits the Messianic Era.
Hebrews 4:1-16 deals with this rest in a type-antitype relationship -- the Israelites under Moses and Joshua (Hebrews 4:6, Hebrews 4:8), and Christians under Christ (Hebrews 4:1, Hebrews 4:11). And reference is made to the seventh day in which God rested after He had completed His work of restoring the ruined material creation and bringing man into existence during the preceding six days (Hebrews 4:4; cf. Genesis 2:2-3).
Hebrews 4:1-16 deals with this rest within the scope of the septenary arrangement of Scripture, drawing from basic types in Genesis, Numbers, and Joshua. The matter, within the septenary arrangement of Scripture, has its basis in Genesis 1:1-31, Genesis 2:1-25 and is projected out into the seventh day -- a "rest [Gk. Sabbatismos, a ’Sabbath rest’]" awaiting "the people of God" (Hebrews 4:4, Hebrews 4:9). And the Spirit of God, projecting the matter out into the seventh day, the seventh millennium, then sounds an exhortation and warning to Christians: "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief" (Hebrews 4:11; cf. Hebrews 4:1).
God’s Rest from All His Works
Scripture begins with a simple statement concerning the creation of the heavens and the earth: "In the beginning God created the heavens and the earth" (Genesis 1:1). This verse is comprised of ten words in the English text but only seven in the original Hebrew, from which the English rendering was translated. "Seven" is God’s number, showing the completion of that which is in view. In seven words, twenty-eight letters (four sevens ["four" is the number of creation]), the Spirit of God provides a complete statement revealing a completed Divine work -- the creation of the heavens and the earth.
Then the following verse, Genesis 1:2, reveals a ruin of the creation and the beginning of God’s restoration of the ruined creation. The creation itself in verse one and the subsequent ruin revealed in the first part of verse two occurred at unrevealed times in the past, occurring, in both instances, over 6,000 years ago. The restoration of the ruined creation though occurred at the very beginning of the 6,000 years allotted to man, comprising Man’s Day. In that respect, the restoration of the ruined creation would be the beginning point of the seven days -- the seven thousand years -- around which Scripture is built. This would be the beginning point in the septenary arrangement of Scripture, extending from the restoration of the earth and the creation of man to the end of the Messianic Kingdom (ref. Chapter VI).
The earth was originally created as one of apparently innumerable provinces in God’s kingdom (cf. Job 1:6; Job 2:1; Isaiah 14:13). Satan, in his unfallen state (along with numerous angels holding different positions under him), was appointed the Messianic (ruling) angel over the newly created earth (Ezekiel 28:14). Exactly how long Satan held this position until, as Scripture declares, "iniquity was found" in him (Ezekiel 28:15), is unrevealed in Scripture. And exactly how long his kingdom lay in ruins (Genesis 1:2 a; Isaiah 14:16-17; Jeremiah 4:23-28), resulting from "iniquity" being found in him, is also unrevealed. Time in Scripture begins with the restoration of the ruined creation. That which precedes the restoration occurred during unrevealed time in eternity past.
(Scripture actually has very little to say about that which occurred prior to the beginning of the earth’s restoration from its ruined state [eternity past], as it also has very little to say about that which will occur beyond the end of the Messianic Kingdom [eternity future]. The focus of Scripture is on the seven thousand years lying between events surrounding the restoration of the heavens and the earth and the creation of man on the one hand and the destruction of the same heavens and earth (with a view to a new heavens and earth) at the end of the Messianic Kingdom on the other. Scripture provides only a glimpse into events outside the scope of the seven thousand years, revealing only essential information for man to possess, allowing him to place events occurring during the seven thousand years in their proper perspective.)
Satan, as provincial ruler over one province in God’s kingdom, became dissatisfied with his position and sought to exalt his throne. Rather than being content to rule under God over one province, he sought to be "like the most High" and rule over all the provinces (Isaiah 14:13-14). He sought to occupy the place which God occupied, becoming the Supreme Ruler of the universe.
Satan though failed in his attempt, and, as a result, his kingdom was wrecked. The end result of Satan’s failure is revealed in Genesis 1:2 a: "And the earth was [’became’] without form, and void; and darkness was [’became’ (word not in Heb. text, though implied from the first verb)] upon the face of the deep." The earth was brought into a ruined state, and the light of the sun was darkened (cf. Jeremiah 4:23; Jeremiah 4:28). Thus, Satan’s sin must have affected the entire solar system with its sun and nine revolving planets.
However, though Satan had disqualified himself as the earth’s ruler and his kingdom had been reduced to a ruined state, submerged in total darkness, he continued to reign. A principle of Biblical government necessitates an incumbent ruler holding his position until he is actually replaced (cf. 1 Samuel 15:26; 2 Samuel 1:10).
Then, in Genesis 1:2-31, we read about the beginning of God’s intervention in matters surrounding His original intent for the earth. According to Isaiah 45:18, God had not created the earth to lie in the ruined state in which it lay following Satan’s sin: "...he created it [the earth] not in vain [i.e., not ’without form’ (the same word appears in the Heb. text as found in Genesis 1:2 a)], he formed it to be inhabited..."
But, even though God set about to place the material creation back in a condition wherein its original purpose could be realized, He could not allow Satan to continue reigning over the earth as its provincial ruler. Thus, immediately following the restoration of the earth with its plant and animal life, God created man. And the stated reason is clearly given: "And God said, Let us make man in our image, after our likeness: and let them have dominion..." (Genesis 1:26). This is the dominion which Satan possessed. Thus, man was brought into existence to rule the restored earth in the stead of Satan.
Man though didn’t receive the sceptre immediately following his creation (in fact, man has never held the sceptre, else he, rather than Satan, would still hold it today [had man held the sceptre, it could not have reverted back to Satan’s possession at the time of man’s fall -- note the principle of Biblical government concerning incumbent rulers]). Rather, immediately following his creation, apart from holding the sceptre, man was told, "Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion [Heb. radah, ’rule’ (same word translated ’rule’ in Psalms 110:2)]..."
Man was eventually to hold the sceptre, but before man could act in the capacity for which he had been created, Satan, through Eve, brought about his fall (Genesis 3:1-7). Satan knew why man had been created; and he knew, from experience, that if he could bring about man’s fall, man would no longer be qualified to hold the sceptre. Man would be in a fallen state, as Satan, allowing Satan to continue holding the sceptre.
When man sinned, the earth once again became in a ruined state. However, this time the ruin was of such a nature that it allowed man to continue living on the earth in his fallen state, for God’s purpose surrounding His bringing man into existence must ultimately be realized (Romans 11:29).
Thus, though the entire material creation has been brought under a curse because of man’s fall, it will one day be lifted. Redemption has been provided, and redeemed man will one day be brought back into the position where he can hold the sceptre; and he will hold this sceptre on a restored earth. In the interim though, Satan continues to reign.
In accord with the original pattern set forth in Genesis, chapters one and two, God is going to work six more days to restore both the material creation and man. God’s original intent for restoring the earth and bringing man into existence must be realized. A qualified provincial ruler (rather than a disqualified provincial ruler) must ultimately hold the sceptre and rule over this one province in God’s kingdom. Then, also in accord with the original pattern, God is going to rest the seventh day from all His work -- the time during which man will hold the sceptre.
One of God’s attributes is His immutability. He does not change (Malachi 3:6). Consequently, once God has established a pattern revealing His work in a particular realm, no change can ever occur. And with this in mind, when we read in the opening verses of Genesis about the way God restored a ruined creation in the beginning, we can only expect any subsequent ruined creation to be restored after exactly the same fashion. This is why we find God taking six more days to restore the present ruined creation and ruined man, with a view to a seventh day of rest following the six days of work. And Peter is very careful to tell us that the six and seven days in the latter restoration and rest are not days of twenty-four hours each but days of 1,000 years each (2 Peter 3:5-8; see the author’s book, WHAT TIME IS IT?, Ch. III). The Rest Set Before Israel The rest set before Israel was to be realized following the Israelites’ conquest of Canaan and the nation being established in that land "above all people [all the Gentile nations]," as "a kingdom of priests, and an holy nation" (Exodus 19:5-6; cf. Joshua 1:1-13). Israel, occupying this position, was to be at rest; and the nations, likewise, in subjection to and being blessed through Israel, were to be at rest as well.
From a naturalistic viewpoint, somewhat of a mystery within the eternal plans and purposes of God enters at this point in Scripture. The removal of Israel from Egypt to realize what could only be a seventh-day rest within the septenary arrangement of Scripture (Hebrews 4:4-9) was extended to Israel after only two and one-half days (two and one-half millenniums) of the necessary six days (six millenniums) had elapsed. That is, the rest set before Israel under Moses (and later under Joshua) was extended to the nation about 2,500 years beyond the creation of Adam, only 2,500 years into the 6,000 years which must come to pass (years which God must use to restore the ruined creation, in accord with the original pattern) before God could rest from His work.
Aside from the preceding, the Sabbath was given to Israel shortly after the nation came out of Egypt, forming a sign of a "perpetual [an ’everlasting’] covenant." The Israelites, through keeping the Sabbath week after week, following six days of work, were to be continually reminded of two things: 1) a past rest, following six days of work (Genesis 1:2-31, Genesis 2:1-3), and 2) a future rest, following six days of work (Hebrews 4:4; Hebrews 4:9). The Sabbath was a sign, and a sign portends something beyond itself.
According to Exodus 31:13-17, the Israelites were to look back to the Sabbath in Genesis 2:2-3 (preceded by six days of work) and know that the Sabbath which they were to keep week after week (following six days of work) pointed to a future day of rest (following six present days of work). The Sabbath was to be kept by Israel "throughout their generations, for a perpetual covenant"; and the Sabbath constituted a "sign" which reflected back on the opening two chapters of Genesis but looked to a day beyond the weekly Sabbath itself.
This is the primary reason God was so particular about Israel observing the Sabbath. The Sabbath pointed to something beyond itself, with the basis for that to which it pointed established after an unchangeable fashion in history. And at the time God gave the Sabbath to Israel, He thought enough of seeing His plans and purposes pertaining to the material creation and man one day coming to pass -- plans and purposes which will be realized on the seventh day, the coming Sabbath of rest (after six days of work, after 6,000 years) -- that He set the penalty for any Israelite’s failure to keep the Sabbath as "death" (Exodus 31:14-15).
However, seemingly, under Moses (and later Joshua), God was moving Israel toward a goal which, according to the "sign" of the Sabbath given to Israel during this same time, could not be realized for three and one-half millenniums. Thus, how could God remove Israel from Egypt to fulfill a purpose, which, according to the very "sign" of the Sabbath, could not be fulfilled at this time?
A somewhat similar set of circumstances can be seen at Christ’s first coming almost 1,500 years later. Christ offered to Israel the kingdom of the heavens, with the thought in mind that, contingent on Israel’s acceptance of the King and the Kingdom, the Messianic Era would be ushered in at that time (cf. Matthew 23:37; Acts 2:15-21; Acts 2:37-38; Acts 3:19-21; Acts 7:54-56).
The questions are, How could God deliver His people from Egypt to occupy a position in the land of Canaan which, according to the septenary arrangement of Scripture, it was not possible for them to occupy for another 3,500 years? Or, How could Christ make an honest bona fide offer of the kingdom to Israel at His first coming which, again, according to the septenary arrangement of Scripture, could not have been established at that time? The offer was extended at a time 2,000 years prior to the 1,000-year Sabbath of rest.
And to further complicate the matter, note the severity of God’s punishment for Israel’s actions in each instance. An entire unbelieving generation was overthrown during Moses’ day because of Israel’s refusal to enter the land at Kadesh-Barnea, and the house of Israel was left desolate (a desolation which would last 2,000 years and reach its peak at the end of this time) because of Israel’s rejection of the King and Kingdom at Messiah’s first coming.
Why such dire consequences for Israel’s actions in each instance if we are dealing with things which the nation couldn’t actually enter into and fulfill at either time?
Then there’s the matter of the Old Testament types dealing with the Church to add a further complication. These types must be fulfilled, which means Israel could not have received the King and the proffered Kingdom. For, had Israel received the King and the Kingdom, there would have been no need for God to call the Church into existence (the Church was called into existence to be the recipient of that which Israel had rejected, and had Israel not rejected the kingdom of the heavens...).
Any Biblical response to the preceding questions or thoughts can really only be looked upon after one fashion. In Isaiah 55:8-9 God states, "For my thoughts are not your thoughts, neither are your ways my ways...For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."
Man looks upon matters from a finite perspective, seeing only the past and present. God though looks upon the same matters from an infinite perspective, seeing not only the past and present but also the future. Resultingly, God’s thoughts about matters and His ways of doing things, emanating from the infinite, are not the same as finite man’s thoughts and ways at all.
Thus, for the creature to question why the Creator has carried or presently carries out His plans and purposes after a certain fashion is completely invalid. Such should never happen. We’re told how God has carried out His plans and purposes in the past, we’re told how He is presently carrying out these same plans and purposes, and we’re told what will occur in the future (after six days, after six millenniums) surrounding His plans and purposes being brought to fruition. And, from beginning to end, this is not only the sole Word on the matter but it is also the final Word.
"The wisdom of this world [man’s wisdom]" is foolishness with God, and "the thoughts of the wise [man’s thoughts]" are vain (1 Corinthians 3:19-20). It is all finite and not in accord with Isaiah 55:8-9 at all. That’s why we are called upon to simply believe the record which God has given. Though there are many things which we cannot understand, we can know that the record was given by One with infinite wisdom and understanding and will always be in perfect accord with that which He has revealed in Isaiah 55:8-9.
This is why Paul told Timothy, "Preach the Word..." (2 Timothy 4:2). What man has to say or what he thinks about matters is of no moment whatsoever. In God’s eyes it is no more than foolishness; it is no more than vain. But what God’s Word has to say about matters is of infinite, supreme moment. It’s as simple and plain as that. The Rest Awaiting the People of God A Sabbath rest is coming for the people of God. This is plainly taught in many portions of Scripture. And this rest awaits Israel as well as the Church.
Israel in that day will be placed back in the land covenanted to Abraham, Isaac, and Jacob on the earth; and the Church in that day will be placed in that promised heavenly land above the earth. And there will be a dual reign by Israel’s Messiah from both David’s throne on earth and His Own throne in the heavens above the earth.
Israel, with the nation’s Messiah dwelling on David’s throne in the midst of the Jewish people, will hold the sceptre on earth. Israel, placed under the new covenant, will be "a kingdom of priests, and an holy nation" (Exodus 19:6), at last realizing the reason why the nation was called out of Egypt under Moses almost 3,500 years ago.
And the Church, seated on the throne as consort queen with Christ in the heavens, will likewise hold the sceptre. The "new creation" in Christ -- the "one new man" -- will rule from the heavens over the earth as "kings and priests," "an holy nation" (1 Peter 2:9; Revelation 5:10). The Church will, in that day, realize the reason God called this new entity into existence almost 2,000 years ago.
This will occur following the adoption of the Church (at Messiah’s return preceding the Tribulation [Romans 8:23]) and following Israel’s national conversion (at Messiah’s return following the Tribulation [Romans 11:25-26]). God will then have three firstborn Sons -- Jesus, Israel, and the Church -- to exercise rule over the earth (Exodus 4:22; Hebrews 1:6; Hebrews 12:23; cf. Hebrews 2:10-11). And in that day, during the seventh millennium, man, along with the material creation, will enter into the long-awaited Sabbath of rest.
1. Israel Today and in That Day
There is an unrest in the world today unlike anything man has ever previously seen. And this unrest, from a Biblical perspective, can be directly attributed to only one thing -- Israel’s presence in the land, out of God’s will. The working of Satan as he directs his attack against Israel fits into the matter after a particular fashion because of the present position which Israel occupies in relation to the Gentile nations.
Satan has always directed his attack against Israel, whether the nation was in or out of the land. Satan, at all costs, has unceasingly sought to destroy this nation since the days of the Assyrian Pharaoh in Egypt. And his most intense and final blow against Israel will occur yet future during the days of another Middle East ruler -- Antichrist, also an "Assyrian."
Thus, Satan’s attack against Israel really remains unchanged whether Israel is in or out of the land (e.g., note conditions during the days of the Third Reich [immediately prior to the present existence of the nation], present conditions [during the time an Israeli nation exists in the Middle East], and conditions which will exist during the last half of the Tribulation [when the nation once again no longer exists as we know it today]). But, with Israel in the land, out of God’s will, there is an unrest among the Gentile nations (nations through which Satan and his angels rule) which does not exist with Israel out of the land, out of God’s will.
An allusion to this national unrest with Israel in the land but out of God’s will is the way which the Book of Jonah begins. Jonah had been called to go to "Nineveh, that great city, and cry against it." He was a prophet within the nation called into existence to carry God’s message to the Gentile nations of the world (Isaiah 43:10; Matthew 12:39), and God had called Jonah to carry His message to a particular segment of the Gentiles -- those within the city of Nineveh.
However, Jonah refused to heed God’s call and went, instead, in the opposite direction. Jonah booked passage on board a ship headed for Tarshish. Nineveh was east, but Jonah headed west. In this respect, Jonah became a type of the nation of Israel (Jonah, in his experiences, was also a type of Christ in another respect [Matthew 12:39-40]).
Viewing the whole book of Jonah after this fashion, 1) Jonah was commissioned by God to go to the Gentiles; 2) he refused to go and ultimately ended up in the sea; 3) he later cried out to God in his distress and sufferings [from the place of death]; 4) God then heard his cry, raised him from the dead, removed him from the sea, and placed him back in the land; 5) Jonah, back in the land, was recommissioned to go to the Gentiles; 6) and his recommission resulted in the salvation of the Gentiles to which he had originally been sent.
We are presently living during the latter time of that period typified by Jonah in the sea (part two in the preceding). Though a remnant is in the land, comprising a present Israeli nation, the majority of Israelites in the world today are still dispersed among the Gentile nations (the "nations" typified by the sea into which Jonah was cast [cf. Daniel 7:2-3; Revelation 13:1; Revelation 17:1; Revelation 17:15]).
The time when Israel will cry out in her distress and sufferings (part three in the preceding) will be during the latter half of the coming Tribulation. This is seen in an earlier type, during the days of Moses (Exodus 2:23-24). And as then, so in the Book of Jonah, and so will it be yet future: "God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them" (Exodus 2:24-25).
With Jonah in the ship out of God’s will, "the Lord send out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken." And the reason was because of Jonah’s presence in the ship, going in a direction contrary to that which the Lord had called him to go (typifying Israel in the land, out of God’s will). The sea raged (typifying the raging Gentile nations) until Jonah was cast into the sea, and only then did the sea become calm (Jonah 1:3-15).
The same situation exists in the world today -- a situation which is more intense in the Middle East but exists worldwide. And a major move among the Gentile nations during the present time is their efforts to bring about peace in the troubled Middle East. Leaders among the Gentile nations know that Israel is the key nation in any Middle East peace endeavor (and, consequently, world peace as well), though the reason for this is not understood at all. The one thing which they completely fail to grasp is the fact that what they are attempting to solve involves a spiritual problem (in more ways than one -- ways which the Gentile nations do not even begin to understand or have any control over whatsoever). And even if the nations did have an understanding of the problem, they couldn’t solve it. The nations don’t -- they can’t during the present age -- act together in the spiritual realm.
Thus, though Antichrist, when he appears, will seemingly bring about Middle East peace, appearing to solve the present intractable problem, the latter end will be worse than the former (for his act will not only run completely contrary to the existing spiritual problem but he will, in the end, seek to utterly destroy Israel). Middle East conditions, though seemingly appearing to stabilize or improve at times for brief periods, can really only go in one direction under existing circumstances. They can only continue to deteriorate. If they didn’t, we would have a theological problem, for Scripture teaches that they must move in such a direction. That is, the sea must rage so long as Jonah is in the ship out of the Lord’s will, which is exactly the case today.
True peace in the Middle East, producing rest among the Gentile nations, can result only through bringing about a correct solution to the real problem. And that can be brought to pass only one way: the return of Israel’s Messiah, the national conversion of the nation, and the nation’s subsequent willingness -- even apparent eagerness (cf. Isaiah 53:1 ff; Jonah 3:1 ff) -- to then go to the Gentile nations as God’s witness to these nations.
The present unrest among the Gentile nations of the world will reach its climax in the very near future with "all nations" being brought against Jerusalem to battle; and it will end with the return of Christ, the treading of the winepress, and the national conversion of Israel (Zechariah 12:9-14; Zechariah 14:1-9; Romans 11:26; Revelation 14:14-20; Revelation 19:11-21). Only then can there be rest among the nations; only then can the earth’s awaiting Sabbath be brought to pass (Revelation 20:1 ff).
2. The Church Today and in That Day
Scripture teaches unequivocally that Christians are to "labour [present]" in order to "enter into that rest [future]" (Hebrews 4:11). This is activity during the six days of work (6,000 years) in view of resting on the Sabbath day (the seventh 1,000-year period).
Christians are to be busily engaged during the six days (actually the last two days of the six -- the present dispensation) with activity as outlined in the parables of the talents and pounds (Matthew 25:14-30; Luke 19:12-27). And, in the light of that which is taught in Hebrews, chapters three and four, Christians are to ever be engaged in this activity with the purpose for their salvation in view.
The Householder has gone away "to receive for himself a kingdom, and to return" (Luke 19:12). In the interim, in connection with His household servants properly carrying out their assigned household activity during His time of absence, the Householder has promised His servants compensations, rewards upon His return, commensurate with their faithfulness in the house during His time of absence. And these compensations, rewards will be realized in the kingdom which He has gone away to receive (Matthew 25:19-23; Luke 19:15-29).
Servitude in the house (present), within a Scriptural framework, is always with a view to the kingdom (future). Thus, faithfulness in the Lord’s house during the present dispensation is to unceasingly be carried out with this one goal in view; and works emanating out of faithfulness exhibited after this fashion -- having one’s eyes fixed on the goal out ahead (Hebrews 12:1-2) -- will result in the proper "just recompense of reward" (Hebrews 2:2; Hebrews 10:23-26), allowing Christians to enter into the earth’s coming Sabbath rest, not as servants in the house but as co-heirs with Christ in the kingdom.