The first thing I would draw your attention to is this, that the Sabbath is introduced in an altogether peculiar manner.
This is no mere idea of mine, nor of any one else. It is marked very clearly in the opening of the chapter before us.
"And Jehovah spice unto Moses, saying, Speak unto the children of Israel, and say unto them, concerning the feasts of Jehovah, which ye shall proclaim to be holy convocations, even these are My feasts. Six days shall work be done; but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein; it is the Sabbath. of Jehovah in all your dwellings." Thus the feasts open; but let us notice that the fourth verse begins again, "These are the feasts of Jehovah." Hence we see that in the beginning of the chapter, where the feasts are introduced generally, the Sabbath is named in particular; next, in verse fourth, there is a fresh beginning, which excludes the Sabbath. Now there is nothing in vain in Scripture; not a word from Genesis to Revelation which God wrote could be changed but for the worse. I know certain minds find this difficult to believe; and the reason is because they judge of God by themselves. If you or I had written it, there would have been many a word to change for the better; and we are apt to attribute our infirmities to God's word. No man can rightly reason on God's word from himself; nor is it sound to reason from nature up to nature's God. We must begin with God, and reason from Him, or His word, down to His works. If we begin with what we find in reason or things here below, we begin with what is frail, feeble, inconstant; and how can we reason soundly when we start from that which breaks at the touch? When we begin with God and His word, we are guided by that which judges all around. But the tendency of men is to take on them to judge the word of God: did they believe that the word of God judges them, it would be safer and more becoming.
Now if God has given a revelation of His mind, that revelation must be worthy of Himself; and He has taken particular pains to call it His word. Undoubtedly He wrought by various means; but He never calls it the word of Moses, or David, or John, or Paul, but the word of God. Let us never forget this. It may be said that there is here a difficulty, and what appears even to be an irregularity. The Sabbath is introduced first as the beginning of the feasts; and then, secondly, we begin again, when the Sabbath is left out. Why? Because the Sabbath has a character altogether peculiar to itself. Evidently as a matter of fact, and merely looking at it from a literal point of view, all the other feasts were celebrated but once a year, the Sabbath every week. There is therefore a distinct line of demarcation; and so the second beginning is justified. But still the Sabbath has the character of a feast, and with a most important aim, if in a way that marks no other; for that feast, and that alone, was to be continually repeated, as the end of the week came round.
And here let us not fail to notice the difference between this and what Scripture calls " the Lord's day." Those who would and do confound the two understand neither. The Sabbath day was historically and originally at the end of the week, when man had accomplished his ordinary round of toil. The end he gave to God. He had labored Himself for six days, on the seventh He rested. According to God's law, it was not merely a seventh, but the seventh day. No other day of the week would have done so well, or at all, if one looked at it as truly fearing God. From an utilitarian point of view, one day was as good as another; and that is man's way of dealing with things. But God knows that man is prone to forget Him even in creation, and above all to forget the gracious purposes of God pledged in the Sabbath.
What is it that God means to bring in? A rest for His own, a rest worthy of Himself, and a rest which He will share with His people. When will this be? Not till the end of all things. I am far from meaning that every man will enjoy that rest. No one can think or say so who believes what sin is, or that God will judge the world by the Man risen from the dead and ordained for it. But while acknowledging that God must show His deep resentment against evil, we believe also that He has brought in a Deliverer and a deliverance for us; in due time a full and a perfect deliverance for creation. This is precisely what God will make good in the day of Christ's coming; and His rest it will be.
Let me refer here to the great New Testament Scripture on the rest of God. In Heb. 3 and 4. you find the Spirit of God (after pointing to Christ on high, Son of God, and Son of man, who had died atoningly), introducing this rest. What gave occasion to it was the evident danger for the Hebrew believers of taking their ease now, and thus forgetting they were only passing through the wilderness. They were so accustomed to connect with the coming of Messiah a present rest, that they could hardly understand that they were ushered into a scene of trial answering to His who suffered without the gate, and called to count it their privilege. They were in danger of seeking to make themselves at ease and comfortable here. The first Epistle to the Corinthians shows that they were not alone in this. It is a very natural snare to the heart of man, even to those who have found the Savior. After there has been doubt and anxiety, the soul knowing what the judgment of God on sin is, and its own utter guilt and condemnation, when deliverance in the Lord Jesus is once found, there is often danger of reaction. The soul is apt to settle down, thinking that the campaign is over, because the great battle has been fought, and the victory is given through the Lord Jesus Christ. They flatter themselves that there can be no more trouble, because the deep soul-distress is past. It is sufficiently plain that these Hebrews were in some such state, and the apostle not only reminds them how joyfully they took their early spoliation and sufferings, but here instructs them that they are not yet after the pattern of Israel settled in the land, but like Israel passing through the wilderness. Accordingly we find that the whole argument of the epistle supposes not the temple, but the tabernacle, from first to last; and thus hails from the camp, not from the throne or kingdom set up after the conquest of Canaan. Hence he says, "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 ", (ch. 4: 1). We see at once that the apostle is not speaking of believing in the Lord Jesus for present rest of conscience. Had this been the point before him, he would have boldly assured them there was no need to fear.
If we speak of the blood of Christ, and then should exhort to fear, it would be the denial of Christianity. The gospel is the declaration of full remission, yea, of more than this, of justification, of reconciliation with God through the Lord Jesus. If forgiveness through Christ’s blood was the question, he would rather call on them to vanquish every fear; for, as the apostle John says, in discussing that point, "Perfect love casteth out fear," not "perfect love " on our part the law asked for that, and never could get it); but the perfect love of God, which is only revealed in and through the Lord Jesus Christ. What are we to be afraid of then? Not of the blood of Christ failing, not of losing the remission 'of sins through any change of mind or at any moment from grace in God. But be afraid of settling down this world, and coming short of the true outlook of pilgrims and strangers on the way to a better land. To have rested in the wilderness would have been fatal to an Israelite; and so we have to remember that this is not our home, and that to settle down would be virtually to deny ourselves the rest of heaven.
In passing let me remark that this epistle was written by the apostle Paul and no one else. Men may question, as they do everything now-a-days, but there is no real ground of doubting it. For Peter proves it in his second epistle, where he says (chap. 3: 15)-" Even as our beloved brother Paul also, according to the wisdom given unto him, bath written unto you." Now, as we know, he was then addressing believing Jews; so that Paul must have written to them also, and this can be only the epistle to the Heb. 1 refer to it now, simply because Satan is trying to undermine everything, and it becomes of growing consequence to meet lesser questions, as well as daring attacks on the word of God. It is high time that every man who is by grace a believer should declare plainly what he is. Does His goodness not claim it at our hands to be confessors if not martyrs?
I say then, that in this epistle the Spirit of God brings before us the necessity of going forward to the rest of God; and I press this as the only genuine meaning, because it is often applied to soul rest, which it rather tends to enfeeble or destroy. That it is not within the scope of the passage in the text, we may see from verse 11, where it says, "Let us labor, therefore, to enter into that rest." What sort of a gospel would it be to tell people they must labor for rest of conscience? Evidently it would be to upset the grace of God; for it means no other than salvation by works. On the face of it, all can see that the apostle here is addressing such Jews as professed Christ, and that they then were in danger of slipping into present ease, instead of pressing through the wilderness world on their way to that rest of God, the rest of His glory.
Do not suppose that I deny for a moment that there is in Christ a present rest for faith. The Scriptures speak of it plainly:-" Come unto Me, all ye that labor and are heavy laden, and I will give you rest." This is the rest of grace now, not of glory. Then there is something farther too:-" Take my yoke upon you, and learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls." First, He gives rest unconditionally, in pure sovereign favor, to all the weary that come; and then, when walking in the path of submission to Him and obedience, the faithful find rest. For if one is disobedient, one must have (as John says) the heart ill at ease-it condemns one; and, then, how can there be rest? But there remains a third thing: not only rest given by Christ as a present relief to the conscience, and, again, true rest of heart found in the path of obedience and learning of Him; but, thirdly, the rest of God when it is no longer a question of man and sin and self-will and misery, but all the checkered scene of toil and suffering will be over, when God will rest in the satisfaction of His own love and glory, having brought His sons and people into His everlasting rest.
Doubtless, as the apostle argues, God gave the Sabbath at the beginning; but this was not His rest, for sin spoiled creation, and He says afterward, "If they shall enter into my rest." " If " implies that they had not entered it, and might fail also. So again, after Joshua (or " Jesus") had put down the Canaanites (he never completely conquered them), after Israel had settled themselves in the land, was that the rest of God? By no means; for the Psalm which speaks of that rest was written long after Adam and Joshua. The conclusion, then, is that "there remaineth therefore a rest (σαββατισιός, a keeping of sabbath) to the people of God." Consequently it has not yet come. The apostle strengthens this from another principle, namely, that one cannot be both working and resting, in the same sense, at the same time. If one has entered into rest, one has done with works, even as is said of God Himself (ver. 10). But the bright day when we shall rest is not yet arrived. So that he is exhorting the saints to labor. Now is the time for work; and every one that has the love of Christ in such a world as this must feel it, for the simple reason that there is sin and wretchedness in the world. Divine love, whether in God or in His people, refuses to rest in the midst of evil. After Christ comes this will not be so. "There remaineth therefore a rest to the people of God."
It is not the same principle which we find in the Lord's day, for this is the intervention of divine power in the resurrection of the Lord Jesus, after He had gone down into death to make propitiation for our sins and reconcile us and all things to God. Consequently the Lord's day is an excellent day for spiritual toil, for the work of faith and the labor of love; and no one acquainted with Christ would think it wrong, if able, to preach a dozen sermons on that day, nor to take a dozen Sabbath-days' journeys to preach them. Were it the Sabbath-day, he could not do so lightly. Thus they have a wholly different character. The source, nature, and end of the Lord's day is marked out by grace in the resurrection of Christ from the dead, as the Sabbath is by creation and the law of God.
It seemed good to the Lord then, and it is necessary for man, that there should be first the great truth of the Sabbath set forth before we enter on the ways of God. Before He accomplished the mighty work, He hung out clearly and distinctly this initiatory pledge of rest at the end. I am coming to have my rest, He says, but not to have it alone: you shall share it in glory with Me. The Sabbath is to be fulfilled in a day yet to come; and that both for heaven and earth. But the rest is after all work is done, whether in type or anti-type.