How can we enter into God's rest?

Verses 1-11. The first portion of the chapter is occupied with two subjects: one is the revelation that those who fell in the desert fell by unbelief; the other, a demonstration that a rest is still before us. From which a new warning comes to us to be careful, to live a life of faith. "Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief … let us labour therefore to enter into that rest lest any man fall after the same example of unbelief," verse 11. There are privileges which we possess; let us fear to lose them: we are His house, and to keep to that state, let us take fast hold of what placed us there - the assurance and glorious object of this hope. We have privileges set before us - the rest of God and His glories; "Let us labour therefore to enter into that rest," not missing the walk of faith. It is always faith which sustains and takes us out of difficulties in reference to the place of testimony, or as belonging to that house which professes the hope, or our individual portion, or our possession of that rest. The rest that remains, into which we enter, is God's rest.

The argument and exhortation of verses 3-11 is therefore easily understood. God had rested in creation on the seventh day from all His work. But that rest was broken and is also the type of another rest of God to come. Those who believe not cannot enter into that coming rest and it is shown that Joshua (verse 8, not Jesus, but Joshua) and the rest in Canaan is not the true rest of God, for if it had been why would David, long after Joshua, have spoken of it again? Nor has this rest come now for the people of God; it is still in the future. A Sabbath-keeping remaineth for the people of God. We are on the road toward it, beset by dangers and difficulties as Israel was when passing through the wilderness. And therefore the exhortation to be diligent to enter into that rest and not to be unbelieving and disobedient. Entrance into the rest is by faith. We who have believed do enter into rest. While the believer is assured of this future entrance into the rest of God, he also uses diligence and earnestness while on the way, watching and praying. True faith is evidenced by such a walk.

The early part of chapter 4 has established the fact that God's rest lies at the end of the believer's pathway. At the present time we are in the position of pilgrims on our way to that rest, just as formerly Israel were pilgrims on their way to the land of promise. When the rest is reached we shall cease our working, but on the way there we should "labour" or rather "be diligent" to enter in, taking warning by the fate which of old overtook so many unbelieving Israelites.

“Let us labour, therefore” (v. 11). The idea of working to earn the rest does not enter into this expression. The word in the original is not the usual one for “labour” but one translated elsewhere “be diligent” (Titus 3:12), and “endeavouring” (Eph. 4:3). The force of the expression is, “Let us be diligent therefore to enter into that rest.” No moral feature is a greater asset than diligence. Just as with a schoolboy diligence and application are more valuable in the long run than brilliancy, so with a saint are they more valuable than shining gifts. Let us remember that though to bring in human effort in connection with salvation mars the grace of God, to use the doctrines of grace as an excuse for lazy Christians is equally harmful in the opposite direction.

We are exhorted to earnest striving now; for there is much that invites us to ease and relaxation. The very mercy of God to our souls might so dispose us, especially if brought up in a previous school of legal thought. For deep and full is the peace with God into which faith in Christ introduces; and so much the more is it enjoyed, if we have been toiling to better our case by self-denying efforts and a round of religious observances. Immense is the deliverance from bondage and doubt and dimness by the simple yet profound gospel of God. Yet the danger of reaction is not small. We are saved that we may diligently serve Him. We are put into fellowship with God's feelings as to all that surrounds us as well as what surrounds Him. This is not our rest, but our scene of labour where people and things are estranged from God. We shall rest when we enter what is perfectly according to His nature and purpose. Hence now and here below is the strongest call to diligence, not to rest. The rest for our conscience sets us the more free to labour in presence of sin, misery, and death. For we are now by faith in the secret of God, and our eyes are opened to discern the deceptions of the enemy. The world no longer appears a pleasant place, but the great snare to hinder progress and to turn from the glory of God where Christ is. It is the scene of His rejection and sufferings; it had the guilt of crucifying Him. And from this guilt no one is purged, save by faith of His blood which brings us nigh to God, whose love too calls us to be witnesses of Christ to sinners and saints, as our Lord was when here.

Let us then be diligent to enter into that rest, refusing every other. Israel is the great example of falling through not hearkening to the Lord. This is the fatal disobedience here spoken of. They stumbled at the word, being disobedient. And such is the danger of all Christians now, as well as of those immediately addressed. We stop short, grow weary, make difficulties, get preoccupied, distracted from God's objects, attracted by things that are seen and temporal. We are called now to the work of faith and labour of love, while we patiently wait for rest in glory at Christ's coming.

In concluding this exhortation, we come to the words we have read, "Let us labor." It is not labor for the rest, but be in earnest, be zealous, be sincere, "to enter into that rest," lest any of you, who make a profession of Christianity, — especially those among the Hebrew professing Christians, whose constant temptation was to turn back to an earthly religion and to worldly ordinances, — lest any of you should "fall after the same example of unbelief." Then he shows what this word of God is, that he had been applying to their hearts and consciences. He had quoted from the ninety-fifth psalm, just one passage; we see how searching it is, how it reaches not merely to them, but how it also applies to our own condition, our own need, and our own dangers.

Verse 11. "Let us therefore labour to enter into that rest," etc. At the beginning of this chapter, when, after reciting the catastrophe of those who fell, they are warned against highmindedness and carnal confidence, his word is, "Let us fear." But now that he has anew declared to them the verities of promise, and shown them God's sure preparation for His people's rest, in the completed work of Jesus, his exhortation is to strive. The way was one of danger. They should hasten on. They should beware of lingering where fear was on every side. The world, the flesh, and the devil, were about their path. The rest was beyond and above them; and Jesus went before their face to bring them to that rest. Safety was to be found in diligence and earnestness — in keeping their Forerunner evermore in view. Thus he seeks to animate their courage, and to stimulate their desires, whose condition called for words of cheer, as well as the faithful warning of the Spirit's love.

The very Scripture which mentions the doubt of Israel entering God's rest speaks of His determinate purpose to have some there. This rest, which awaits the people of God, was typified in the rest of creation on the seventh day; and although that rest was broken, God has not turned from His purpose to have His rest; no, nor has Israel's unbelief affected this purpose. From the Spirit's witness in David (in Psalm 95) it is evident that when Joshua led Israel into Canaan, he did not bring them into the rest of God; nor had they entered it in David's day; so that the conclusion of the matter is, "There remaineth therefore a rest to the people of God." We have not yet come to this rest, being in a world of toil; but after the days of labour are ended we shall surely have the rest, even as God rested when His work was done. With the rest in view, we are to be marked by diligence which faith begets, and not by indifference to the word of God.

Now I will trace how we come to it. It is a race to heaven, no matter what the difficulties are. In Ephesians you are in heaven, but here you are racers, and you are racing to heaven. Plenty of difficulties along the road, but I am "looking unto Jesus, the author and finisher of faith." He gives us the power to carry on the race. In chapter 4:11 it says: "Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." Now I have to start here; I am out of Egypt, now where am I going to? It is this which determines a great deal more than we think. The "rest" is future, of course. He was warning those Hebrew saints; they were Jews, and he was warning them not to get frightened at the difficulties. We are like them often; we are out of Egypt, but many of us have got as far as Og, king of Bashan, and Sihon, king of the Amorites. What stops you? The apostle warns them of the day of temptation in the wilderness. I would not believe a man who said he did not like a nice prospect and a nice place on the earth; but we are going on, and we get three great experiences along the way. The first is infirmity. Infirmity is not sin. You might be too poor, or you might be too rich, and either would be a pressure. An infirmity may lead to a sin. Sarah was afraid, and she laughed; then she told a lie. Fear or timidity is weakness, infirmity; telling a lie is sin. So we read, "whose daughters ye are, as long as ye do well, and are not afraid with any amazement." If you are afraid you are overcome. Infirmity is weakness, and a man is weak when he cannot rise over a thing; a great contrast to a man who is a racer - he leaps over all the obstacles. It is trying, not trial. The first great hindrance is your circumstances; the second is your health. Ill-health is a terrible pressure; you are like a ship waterlogged. The third is sorrow; and this is the worst of all. Now I want to point out to you how you are to go on in the infirmities. We are going on to heaven, and we first are met with infirmities. What will help me in them? We have both the Word and the sympathy of the Lord. Every believer is addressed by the Word, but very few enjoy the sympathy. The Word penetrates the motives, and I am found out. The point is actually to press you to get on the right road. There may be a hundred roads, and ninety-nine are wrong. The Lord uses the Word to bring me on to the right one. The Word has done its work when it puts me on the right road, the road to heaven. The Lord has gone that one road, and He will help me along that road. Every believer has a sense that the Lord has spoken to him. But does he mind His words? If Peter had minded the words of the Lord he would not have gone into danger.

You will notice the transition when the psalm speaks of the Shepherd, and they the sheep of His hand. It is simple and happy work to praise, when we are occupied with the Shepherd; but when we turn to the sheep, there is need of exhortation. And so it is: "Today, if ye will hear His voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness." You see the thought, then, that so long as God in His love and grace fills the soul there can only be praise? but when the eye turns from God to man, there is need of exhortation not to harden the heart, not to be careless or forgetful, as Israel was in the day of provocation in the wilderness. In other words, if we are to enter into our rest, we must go on. It is not enough for a man to say, "I was converted ten years ago." How is it today? Are the things of God of continued interest, or is the heart absorbed in the things of the world? Why talk of a conversion of ten years ago, if it has no present effect on the life? There is no sadder spectacle than a heart that is hardened by grace neglected or despised — people who boast in what God has done for them in the past, and whose present shows no power of divine life. God keep us, dear friends, from a hardened heart, from despising the pure grace of His love. If we rejoice in His love it will always make us tender, and obedient. "The Holy Ghost" — mark, he does not even say David — "the Holy Ghost saith, Today if you will hear His voice, harden not your heart."