This is the rest wherewith ye may cause the weary to rest
Rest in Christ
That these words are to be interpreted as relating to Jesus Christ is manifest both from the preceding and subsequent context, and from the general tenor of the Word of God.
The doctrine of salvation through the Messiah opens the sources of genuine happiness to believing men. This is eminently the rest,--it is here alone that they can find satisfaction.
I. THE NATURE OF THAT REST WHICH IS ENJOYED IN CHRIST. The term “rest” is here employed to denote spiritual enjoyment: it imports that unspeakable delight and satisfaction with which a believing soul reposes itself in Christ Jesus, as its portion and happiness, its all and in all. This is a rest far more refreshing than the most seasonable relief from bodily labours or temporal troubles--no created good can at all be compared with it. It exclusively deserves the name of “the” rest, as everything else which assumes the appearance of rest is ideal, and this only is real and substantial.
1. What are the sources of spiritual rest? This rest arises from--
(1) A spiritual discovery of the infinite excellence of the Redeemer’s person. When the enlightened believer is possessed with a sense of the glories of Christ’s person, all created glory vanishes, as the stars do before the sun.
(2) A view of the all-atoning sacrifice of Jesus Christi Consider three important particulars in the sacrifice of Christ,--its inherent and infinite merit, the authority by which it is appointed, and the public declaration which has been given of its acceptance.
2. The effects with which this rest is accompanied.
(1) Pardon of sin.
(2) Acceptance with God, and the enjoyment of His special favour and love.
(3) Deliverance from the reigning power and dominion of sin.
(4) The delightful prospect of eternal happiness in Heaven.
II. THE CHARACTER OF THE PERSONS FOR WHOM THIS REST IS PROVIDED. “The weary.” Under this description we may include--
1. All unregenerated sinners to whom this rest is offered. They are represented as wearying themselves with very vanity (Hab_2:13), wearying themselves to commit iniquity. (Jer_9:5), and as wearying God (Isa_7:13; Isa_43:24). To all persons of this description spiritual rest is offered; but it will never be relished till the sinner is united to the Saviour.
2. We are principally to understand by the term “weary,” all the children of God who are heavy laden with their spiritual burdens. They are weary--
(1) With a sense of aggravated guilt.
(2) With the conflict which they maintain with sin and Satan.
(3) With their crying under the hidings of God’s face (Psa_13:1; Psa_77:7-10).
(4) With those disquieting fears of death where: with they are harassed. (T. Chalmers, D. D.)
Christ the rest-giver
Talleyrand said, “Life is one long fatigue.” Christ wishes to make it one long rest. (Mrs. Skinner.)
Rejecters of the Gospel admonished
Isaiah was one of the most eloquent of preachers, yet he could not win the ears and hearts of those to whom he spoke. It was not the fault of the preacher that Israel rejected his warnings: all the fault lay with that disobedient and gainsaying nation. The people to whom he spoke so earnestly were drunken in a double sense.
(1) They were overcome with wine (verses 7, 8).
(2) They were also intoxicated with pride. The two forms of drunkenness are equally destructive.
I. THE EXCELLENCE OF THE GOSPEL. This Scripture does not allude to the Gospel primarily, but to the message which Isaiah had to deliver, which was in part the command of the law and in part the promise of grace; but the same rule holds good of all the words of the Lord; and, indeed, any excellence which was found in the prophet’s message is found yet more abundantly in the fuller testimony of the Gospel in Christ Jesus.
1. The excellence of that Gospel lies in its object, for--
(1) It is a revelation of rest.
(2) It is the cause of rest.
(3) This rest is especially meant for the weary.
(4) In addition to bringing us rest, the message of mercy points us to a refreshing.
If the rested on should grow weary again, the Good Shepherd will give him refreshing; if he wanders, the Lord will restore him; if he grows faint He will revive him. Note, that Isaiah did not come to these people to talk about rest in dubious terms. No; he puts his finger right down on the truth, and says, “This is the rest, and this is the refreshing.” So we, when we come with a message from God, come with definite teaching. Nor did he preach a rest of a selfish character. That secret something which your own heart possesses shall enable you to communicate good cheer to many a weary heart, and hope to many a desponding mind.
2. The other excellence of the Gospel lies in its manner.
(1) It comes with authority.
(2) It was delivered with great simplicity. Isaiah came with it. “precept upon precept,” etc. It is the glory of the Gospel that it is so plain.
(3) It is taught us by degrees.
(4) The Gospel is repeated.
(5) It is brought home to us in ways suited to our capacity.
II. THE OBJECTIONS WHICH ARE TAKEN TO THE GOSPEL.
1. They are most wanton. Men object to that which promises them rest.
2. Wilful. “This is the refreshing, yet they would not hear.”
3. Wicked, because they are rebellion against God, and an insult to His truth and mercy.
4. These people raised objections that were the outgrowth of their pride. They objected to the simplicity of Isaiah’s preaching. They said, “Who is he? You should not go to hear him; he talks to us as if we were children. Besides, it is the same thing over and over again.” Too many wish for a map to Heaven so mysteriously drawn that they may be excused from following it.
III. THE DIVINE REQUITAL OF THESE OBJECTIONS.
1. The Lord threatens them with the loss of that which they despised. In verse 20 he warns them that the shall have no rest henceforth “For thy bed is shorter,” etc.
2. They shall be punished by a gradual hardening of heart (verse 13). A fall backward is the worst kind of fall.
3. This is to be followed by a growing inability to understand (verse 11).
4. Whatever refuge they choose for themselves shall utterly fail them (verse 17). (C. H. Spurgeon.)
