WORK AND REST DEFINED

WORK AND REST DEFINED

GOD'S WORKS  Our God is a working God for He has thus said somewhere concerning the seventh day, "AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS". Heb. 4:4. And then we remember that we are made in His image and likeness for He created us to work alongside Him in His creation. We are to cultivate the ground. Gen 3:23 "therefore the LORD God sent him out from the Garden of Eden, to cultivate the ground from which he was taken." Do we go to heaven to sit on a cloud and listen to heavenly music all day? Is that the rest we enter?

 rest the seventh day. This truth is not only quoted from Gen. 2:2, but also is emphasized in Exod. 20:11, as the basis of the Fourth Commandment. It is clear in all these passages that the days of creation week were literal days, not vague ages of indefinite duration and termination. On the seventh day, God rested from His works of creation, though not from His ongoing work of “conservation” (Heb. 1:3; Col. 1:17) and, later, His work of redemption, which He undertook when sin and death entered the world. Of these, Jesus said: “My father worketh hitherto, and I work” (John 5:17). The work of redemption—at least the work of paying the price of redemption—was then completed on the cross, when Christ cried out: “It is finished!” (John 19:30). He also rested from this work when He “sat down on the right hand of the Majesty on high” (Heb. 1:3). He did not rest from His work of the sanctification of the believer. As the result of His work there is evidence in Jude 24; prophesied by Jesus in Matt. 5:48.

Adam's first job Gen 2:19  "And out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name."  The amazing underlying teaching here is that Adam being a few days old is here talking with God, receiving instructions and obeying what was asked. The underlying concept is he was listening, hearing, and understanding God and with no age to speak of. As we read His words today in His book of truth and are stymied by what His intent is, Adam had no problem. His mind was not as the Catholic doctrine teaches a monkey who just stood erect and God adds to His makeup. This was an immense task that men today in that realm could not perform as Adam did with ease.

This was a stupendous intellectual achievement, and reveals to us something of the capacity of man's mind before the Fall. While it is true that many of the 17,000 air-breathing species of modern taxonomy are probably only varieties of the originally created kinds. lt must also be remembered that Adam was confronted with many kinds of air-breathing animals that have since become extinct. Having an unfallen brain using 100% of its capabilities made this a simple task for Adam. The mind capabilities of Adam were unbelievable to accomplish this task. He had a memory which was photographic for he passed on all this information down the line until Moses (26 generations) put it in writing 3000 years later. There is abundant biblical and extra-biblical evidence that Moses wrote the Pentateuch during the wilderness wanderings after the Jews left their slavery in Egypt and before they entered the Promised Land (about 1445–1405 BC). Even the most insignificant detail of the Torah shines with the magnificence and depth of the brightest star.

Our Job in the eternal state - Do we go to heaven to never work again? Not according to scripture. In giving the proof verifying such a reign of the saints, so abundant is the precious material that we find a difficulty in properly arranging it. Let the following order suffice.

1. This rulership of the saints is contained and promised in the covenant made with Abraham, Thus in Gen. 17:6 and Gen. 35:11 the promise is that "kings shall come out of thee." If this promise is limited to the few past literal kings of the Jewish nation, well may the contrast offered by infidels be considered, viz., that a promise coming from the Almighty God, which on the face of it indicated great kingly authority and was only fulfilled in king's who in power and dominion were far inferior to the great monarchies surrounding them, is scarcely a promise commensurate with the greatness and majesty of God. Admitting that the sinfulness of the Jewish nation dwarfed this promise in the past, yet God's covenanted promises, to which His oath is attached, are not to be defeated by the perversity and sinfulness of man. For this would at once argue weakness and imperfection in the Supreme Being, viz., that foreseeing the failure of the proportions due to such a Promise coming from Him, He should affirm it by oath. The Apostle Paul had no idea of such a failure, for from this very promise in the covenant he declares "that the promise to Abraham was, that he should be heir of the world" (Rom. 4:13). The inheriting of the earth by the meek, and the inheriting of the Kingdom, is equivalent phrases designating the same destiny, rank, and power. This company of kings is to proceed from Abraham, in virtue of his being thus chosen, and hence results the imperative necessity, as has been already demonstrated, of our being grafted in, adopted, and. reckoned the children of Abraham, that we, as Gentiles, but now recognized as belonging to the elect nation, may inherit with him, or become kings and priests. This promise is repeated in another form (Exod. 19:6) and amplified by Peter (1 Peter 2:5, 9) as still future, God being engaged in the process of gathering out the people who shall appear as this Kingdom of royal priests, fulfilling the Divine purpose. (Isa. 43:21) “this people have I formed for Myself; they shall show forth My praise."

2. It is in view of this Divine purpose of raising up a Kingdom of kings and priests (i.e. a Kingdom unexampled in its manifestations of regal splendor and glory), that the most positive declarations are made. Thus in Rev. 5:10, speaking of the redeemed, it is added: "And hast made us unto our God kings and priests; and we shall reign on the earth." In Rev. 3:21, it is stated: "To him that overcometh will I  grant to sit with Me in My throne, even as I also overcame and am set down in My Father's throne." This emphatically teaches that the saints share or participate in the rule of the Messiah, for in no other way, without violence, can the words be applied. Matt. 24:46, 47, has "Blessed is that servant whom his Lord, when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all his goods." (Compare the being "faithful over a few things" and becoming "ruler over many things," -Matt. 25:21, the "authority over ten cities," etc,, Luke 19:17, and "if we suffer with Christ, we shall also reign with Him," 2 Tim. 2:12). Such language is based on the idea that the reward bestowed upon faithfulness is an elevation to a position of superiority evidenced by the exercise of authority and rule. Such are (Rev. 1:6) "made kings and Priests unto God," raised to "exalted rank and dignity.

3. Saints are "the heirs of a Kingdom," James 2:5, which they inherit at the Second Coming of Jesus when He is revealed as King, "In His glory," and "shall sit upon the throne of His glory," Matt. 25:34. Reference is again made to this in order that the reader may consider that "heir-ship of a Kingdom," and "the inheriting of a Kingdom" embraces much more than a mere admittance into and enjoyment of the blessings of a Kingdom. It evinces the coming into such actual possession of a Kingdom as is alone met by the idea of a participancy in government and of regal authority. Thus the language is understood when used among men; and the Spirit never would give a promise which, expressed in a definite usual form, denotes this, and yet mean that we should regard it as exaggerated, and therefore we should soften the implied dignity down into what might suit our humility or fancy.

4. A class of passages, which describe the actions of the saints associated with Christ, can only be received as indicative of an actual acquired ruler ship. When Jesus the Mighty King comes He is represented as commencing His rule by terribly overthrowing His enemies; now the saints come with Him and they too are exhibited as engaged in and performing the same kingly acts. Thus Rev. 2:26: "And he that overcometh and keepeth My words unto the end, to him will I give power over the nations, and He shall rule them with a rod of iron, (is the vessels of a potter shall they be broken in shivers, even as "I received from My Father." So also the Psalmist (Psa. 149:5-9) makes "the saints joyful in glory" at the appearance of "their king" and declares: "Let the high praises of God be in their mouth and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honor have all His saints. Praise ye the Lord." (Jude 14, 15) likewise invites the King and the saints in their Coming "to execute judgment upon all," etc. Thus the Spirit, in attributing to the saints the same irresistible authoritative action which belongs to Jesus Christ in His regal character and manifestation, certainly teaches that they obtain associated ruler ship, glimpses of which even seem to flash out of the song of Deborah and Barak (Judges 5:13, 31).

 5. Jesus Himself is styled (Rev. 1:5) "The Prince of the Kings of the earth," i.e. as Commentators inform us, "The first in rank." So also in Rev. 17:14 and 19:16, He is called "The Lord of lords and the King of kings." The phraseology implies recognition of this precedence. But if applied, as usual, to earthly monarchs in this and former dispensations, it loses some of its force by the fact that the claim here set up has not been acknowledged, for wickedness and rebellion have characterized most of such kings. The language is expressive that those kings, over whom He is the Prince, the Leader, etc., receive Him as such. This therefore can only be referred to the saints who are mentioned in immediate connection with those passages, and in one expressly denominated "kings," in another designated His "armies," and in the third "the called and chosen and faithful." Admit the elevation of the saints to the dignity of kingship, Christ being the Mighty Leader and King, and we at once recognize the beauty, force, and sublimity of the claim, and how joyfully the kings will acknowledge these themselves. For then the title really assumes its intended dignitary form seeing that a body of exalted kings and lords are associated with and under Him in His Theocratic government. This is strikingly corroborated In Heb. 1:9, where, after the direct reference to the throne and scepter of the Son, it is added: "Thy God hath anointed thee with the oil of gladness above thy fellows" -that is, above the kings who are nearly related to Him. These "fellows" are evidently "the co heirs with Christ," He being the chief inheritor, the Sovereign among them. The title given to the Messiah by Micah 5:2 is indicative of His being the supreme commander as distinguished from subordinates. The Psalmist expresses his hope (Psa. 94:10) of renewed ruler ship at the very time that the enemies of the Lord shall perish in being then "anointed with fresh oil" -phraseology equivalent to kingship. And when the kings thus associated with the Mighty One "bear His words" and exercise their rule, it will be fulfilled that (Psa. 138:4) "all the kings of the earth shall praise Thee, O Lord (which is not done down to the Advent, but must be after, as seen Rev. 19)." 

6. It is in view of this promised ruler ship that so in much is said concerning the exalting of "the horns" of the righteous. The "horn" was extensively used as emblematic of regal power, rule, or dominion, as e.g. Jer. 48:26; Dan. 8:5-6, 20-22, etc. It is an apt speaking symbol of power and authority. Now it is repeatedly declared that the time is coming when (Psa. 75:10) "all the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted." Hence the promise to the righteous one is: "his horn shall be exalted with honor;" and let the reader ponder the words that follow (because the saints when they receive this honor come with King Jesus "to execute the vengeance written", "the wicked shall see it and be grieved; He shall gnash with his teeth and melt away; the desire of the wicked shall perish." Therefore it is that in Psa. 89, where the most positive assurance is given that the Davidic covenant, long delayed, shall be fulfilled in David's Son restoring the throne and Kingdom, it is appropriately added in thy favor “our horn shall be exalted." 

7. Another class of passages, in strict accord with this idea of acquired authority, tell us that the saints are to be crowned, as in 1 Cor. 9:25; James 1:12; Rev. 2:10, etc. The time of bestowing this crown coincides with the time previously stated, as e.g. 1 Pet. 5:4, "When, the Chief Shepherd shall appear, ye shall receive a crown of glory that fades not away." So Paul also expected (2 Tim. 4:8), the crown to be given only to himself and others at the "appearing" of the Lord Jesus. The emblematic "crowns of gold" of the Elders (Rev. 4:4) are indicative of their sustaining a kingly office. 

 8. Hence, we are prepared to find the saints even called "princes," etc., because of such received honor. This has been seen already in the title of "kings and priests," but in addition to these other expressive names are bestowed. In Psalm 113 at the time the Barren Woman becomes the "joyful mother of children," God "raiseth up the poor out of the dust and lifteth, the needy out of the dunghill, that He may set him with Princes, even with the Princes of His people." In Psa. 47, when "the Lord most High" is the "great King over all the earth," and "He shall subdue the people under us and nations tinder our feet," then "the Princes of the people are gathered together, even the people of the God of Abraham: for the Shields (Sep. strong ones; Horseley, protectors ; Vulg. strong gods ; meaning, so kings or rulers), of the earth belong unto God: He is greatly exalted." Even Psa. 110:3 is supposed by some to bear the rendering “Thy princely people in the day of thy power," etc. (with which may be compared Justin Martyr's: "With Thee shall be, in the day, the chief of Thy power, in the beauties of the saints," etc.). Isa. 32:1 refers to the Messiah: "Behold, a king shall reign in righteousness and princes (some read, as to princes) shall rule in Judgment." 

 9. The more indirect allusions growing out of the purpose intended are numerous. Saints are to occupy the same place, i.e. "the heavenlies" now usurped by Satan. Recalling how the future, anticipated by hope and most firmly grasped by faith, is spoken of as present, "the heavenlies in Christ" (Eph. 1:3 and 2:7, compare with Eph. 3:10 and 6:12) will be fully realized in this ruler ship. In Psa. 72:3 in the description of the Messianic reign, "the mountains shall bring peace to the people, and the little hills, by righteousness," Anciently kings or rulers were called shepherds, and this is referred to in Isa. 23:4 in connection with the reign of the Messiah. In Isa. 60:17 that God "will make thy officers "who should be appointed to rule," The most delicate allusions are but too frequently overlooked, owing to our keeping this reign of the saints too much in the background. Thus, e.g. in Prov. 8:14-16, after showing that "sound wisdom" gives "strength," it is added, "By Me (i.e. in  possessing Me) kings reign and princes decree justice. By Me princes rule, and nobles, even all the judges of the earth." This can be only true of the, saints, for as the history of the world shows, comparatively few such pious kings have existed; but the passage receives due force if we admit that the time is coming when all who have "sound wisdom" shall be "kings, princes, and nobles." The same delicate reference is contained in the saints being then associated with "the hand" (emblem of power), of the Lord, in their riding upon "white horses" (emblem of victory, used by rulers), in becoming "pillars" (as used e.g. Rev. 3:12-emblem of chief supports), in becoming lordly "cedars," "trees of righteousness," etc. (emblems of the nobles of a kingdom), and even in "the mounting up with wings like eagles," indicative of exaltation.

So there is more than sufficient evidence in the Bible that we do not go to heaven to sit in chairs of luxury , resting forever but engaged as the hierarchy in the Kingdom of God on the earth.