Ye are not as yet come to the rest and to the inheritance.
Not as yet
That is the beginning--the refrain--the very soul of a hymn. “Not as yet”--it is a blossom-like word--an unfulfilled prophecy. “Not as yet”--why, then, it may be some day. The meaning is that we are on the road: How far have we travelled? Are we home? The voice answers in the night, Not yet. But if we were on the wrong road the voice would not answer so; the voice would then say: Home: why, we are lost, we are on the wrong road; every mile we have travelled these last two days has been a mile in the opposite direction. But the very tone of the voice itself is a gospel. “Not as yet”: presently; nearer and nearer. “Not as yet”: every step is a battle won; every step is one more difficulty past. “Not as yet; but sufficiently near to be getting ready. What is the meaning of all this stir on the ship, this running to and fro, this calling out from one to another? We have passed something, we have passed a signal, we shall land tonight! Getting ready, saying in effect, It is all over now, what remains to be done is a mere matter of detail; we are waiting, and presently we shall be there. How do we measure our journey? By the middle mile. We seem not to have begun the journey whilst we are on the first half of it, but as soon as we got in the middle of the sea, and are told that the middle mile has been passed, we say, It is all downhill now. Many people are more than half way through life’s road: what is it to be during the remainder of the days? Are we leaving heaven behind us, or are we going to it? Many men are leaving behind them the only heaven they have ever prepared for: what wonder if they do not sing during the last half of the voyage or the journey? Others have had a dreary time, a melancholy experience, a troubled disciplinary lot, and when they are told about half-way through that it is all home going and the distance may in some unaccountable way be shortened, behold their faces are alight with a new expression, their soul has come up to look out of the window to see if it be even so. I heard a great voice from heaven saying: Blessed are the dead that die in the Lord: for they shall rest. Rest is promised, not as the reward of selfishness or self-indulgence, but as the crown of service. No man can rest who has not toiled. No man can have real joy who has not had real sorrow. What right have we to rest if we have been resting all the time? The week has Sunday in front of it. Cheer thee! It is Friday. When is Sunday? The day after tomorrow. Is Sunday in every week? Yes. Herein is the goodness of God. We need frequent Sabbaths, we need refreshment by the road, yea, at every seventh step of the journey we must sit down awhile. Sometimes we have a lift by the way. Does the Shepherd not need Himself to be carried sometimes? No: because He is not a shepherd, one of many, but The Shepherd, out of whose shepherdliness all other pastors are struck. The little candle dies, the sun burneth evermore. You need rest--why not have it? You are a very little one, and you are soon tired, and He, I repeat, carrieth the lambs in His bosom. The very principle that Christ went upon was the principle of “Not as yet.” “A little while” is the length of time Christ gave Himself. He endured the Cross, despising the shame, because He looked for the joy that lay beyond. Men draw themselves through earth by laying hold of heaven. That is how the earth drags itself along; it is all looped up to the sun. No man has seen the filaments, the threadlets, but the sun feeds them everyone. The tiny earth is hooked on by invisible tentacles to the great central chariot. It is so that life is drawn forward, it is so that life is sanctified; because that by which we are connected with the sun is that through which the centre also communicates to us. (J. Parker, D. D.)
The imperfection of the believer’s earthly happiness
I. Let us notice the terms in which the end of the Israelites’ journey is spoken of. They are the very same terms which are used in the New Testament as applicable to the Christian’s everlasting home, and they point out respectively its blessedness, its certainty, its freeness.
1. For it is called a rest: “Ye are not as yet come to the rest.” And this it is well known St. Paul applies to our eternal home, when he says to the Hebrews, “There remaineth, therefore, a rest to the people of God.” And in this expression, I repeat, is conveyed to us the great blessedness of that our eternal portion. For if there is one word which seems to contain within it an idea of what is really grateful and enjoyable in this world, it is the word “rest.” Condemned, as we are, to eat our bread by the sweat of our brow, “and being born to trouble, as the sparks fly upward,” rest is one of the greatest earthly blessings that God can bestow. The believer, then, is one day, and that perhaps no distant day, to rest completely and eternally from all that pains and grieves him here. He shall rest from suffering, “for there shall be no more pain”: he shall rest from sorrowing, for “there shall be no more death, neither sorrow nor crying”; but above all he shall rest from sin.
2. But there is another expression here used, which the New Testament warrants us to apply to the rest that remaineth to the people of God, namely “inheritance.” This expression denotes the certainty of the believer’s portion. There are only three things in the dealings of this world which can disappoint the heir of his inheritance; and, if it can be shown that these cannot take place as regards the believer, the ease is clear. For, in the first place, in earthly things, the parent or the person owning the property may, from some cause or other, change his mind, and cut off the heir from the inheritance. But, in the case now before us, “the gifts and calling of God are without repentance.” Or, secondly, the heir may rebel or run away, and so forfeit and give up all claim to the inheritance. But in this case this is provided against; for one part of the adoption into the family of God is the gift of the Spirit, to keep the heir in the love and fear of God, according as it is written: “I will put My fear within them, that they shall not depart from Me.” Or, thirdly, the heir may die before the time appointed of the father, and so be disappointed. But, as regards the heavenly inheritance, this can never be: “The soul once quickened shall never die”: “The heirs of God are kept by His power through faith unto salvation”: “I give unto them eternal life, and they shall never perish”: “Because I live, ye shall live also.”
3. But there is yet another expression hers used, which appears to denote the freeness with which it is offered, and which we find used in the New Testament to denote the same idea. It is spoken of as a gift: “Ye are not come to the rest and the inheritance which the Lord your God giveth you.” Now, the New Testament invariably speaks of this as a gift: St. Paul says, particularly, “The wages of sin”--i.e. the just reward of sin--“is death; but the gift of God”--observe, not the wages, nor the reward, but the free, undeserved gift of God--“is eternal life, through Jesus Christ our Lord.” God is a sovereign: He has a right to do what He will: He is our Sovereign, and He has a right to our services: He is our Maker, and He has a right to ourselves. And there is no obedience, no service, which it is in our power to render Him, to which He has not already an undoubted right; and, consequently, we can never do anything for which God is bound in the least degree to bless us. All His gifts, therefore, to us are free and undeserved, and whatever He gives He gives of His own free and sovereign grace; and as such we must receive it or perish.
II. Such being the terms in which the heavenly inheritance is spoken of, let us turn to the proofs which the Christian has that he has not yet come to the rest which is reserved for him. These are various, but we will take only a few which come more immediately in connection with the text.
1. The imperfection and vanity of, every thing connected with this life--its sorrows, disappointments, pain, and bereavements--all these things are enough to remind us, as I believe they are graciously intended to remind us, that this is not our home. Thus the Israelites, wherever they rested, wherever they went, were still in the wilderness: turn where they would, the same barren scene would probably present itself, and remind them that this is not Canaan, this is still the wilderness. Let us be blessed with whatever joy or advantage we will, there is a worm at the root; and, with all its capabilities of affording happiness, still it is not permanent, it perishes in the using. Friends disappoint, children and those dear are removed, health decays, riches make to themselves wings, and fly away; so that, with all our earthly comforts, and they are not few, we are still reminded by them, and it is the crowning mercy of them all that we are reminded by them, that this is not our resting place, and we are strangers and pilgrims here.
2. But the Israelites would be reminded, from time to time, that they had not entered into rest, by the continual attacks to which they were exposed from their enemies, and perhaps also by the continued murmurings and rebellions which arose among themselves. True it is, that even in Canaan, the nations greater and mightier than they, were to be dispossessed; still, even on their road they would feel that they had not yet attained what Moses had promised: “When the Lord God shall have given you rest from all your enemies round about.” And this is an especial mark to a Christian that his rest and his inheritance is not here. Wherever he looks the enemy meets his view; whether he look around or within him, the scene is the same. I mean not that he takes a gloomy view of all these things, but he cannot deny the fact that “the world lieth in wickedness.” His own experience tells him that he has not yet reached that place or that state where ignorance shall not exist, where every murmuring disposition shall be forever hushed, where every rebellious feeling shall be forever slain, and every thought of his heart shall be brought in complete and eternal captivity to the obedience of Christ.
3. But I think it may be said that our very spiritual blessings are calculated to remind us of this. All our means of grace, and all our privileges, many and blessed as they are, are yet adapted for a state of ignorance and imperfection. The manna which the Israelites gathered from day to day, and the “spiritual Rock that followed them,” would especially remind them of the truth adverted to in the text. How different from the grapes of Eshcol! how far short of the land flowing with milk and honey, to which they were repeatedly encouraged to look! and yet they were marvellous blessings in themselves. And so it is with us. The spiritual life is but a small foretaste of that fulness of life which is hid in Christ with God; and the very supplies of the Spirit are but the distant branchings of that river which “makes glad the city of God,” issues from the living fountains to which the Lamb shall one day lead His people. How inferior, too, is the very written or preached word on earth to what the believer will hear in glory! How inferior the worship in the earthly courts to the worship of the redeemed! How inferior is that feast of the Lord’s Supper, to which we are often invited, to that supper at which the bride of Christ is one day to be present.
III. What, then, are the lessons of warning, of duty, or of encouragement which we are to learn from these considerations?
1. We learn a lesson of warning, not to fix our habitation here, still less to look back upon the world which we have left. God give you grace to be wise in time, that you may be happy in eternity.
2. But, again, we learn a large lesson of duty. We learn that we must not lay aside our armour while we are in the enemy’s neighbourhood; we must not cease our watchfulness while we are beset by foes within and without; we must not be contemplating the length of road we have passed, but looking on to what remains.
3. And, lastly, whenever the following propositions are true, that is--
1. When he cannot see any hope of supporting himself at home.
2. When prospects abroad are decidedly good, and likely to continue such.
3. When the journey can probably be performed free from accident.
4. When the means of paying the emigration expenses are secure; and--
5. When family ties are of such a sort that they may with propriety be severed, or when those dearest to you can accompany you.
I am not intending to say much more about emigration. Yet I have some valuable advice to offer you upon the subject. Agents, from various motives, often deceive men about the goodness of the distant country, or the cheapness of the voyage by their ship, or the certainty of employment at high wage when they reach the place of destination. You need not fear deceit in this case. There can be no motive for any deception. I say, then, you will be wise to go thither, for these two reasons--
(1) Because sooner or later, you must leave here. “The longest life is but a lingering death,” and your life may not be even long enough to prove the saying. “This is not your rest.” “Ye are not as yet come to the inheritance, which the Lord your God giveth you.”
(2) But then again, even if you could live here forever, it would not make you happy. I am sure that if your days were prolonged, you could not, as now constituted, enjoy life. It is really a melancholy sight to see an aged person who has outlived his friends and kinsfolk, and the manners and customs of his age. Everything is wrong with such a man. No sympathy of spirit, no word, no feelings seem in common with him. He stands decaying and shrivelling, like the one old oak, spared when the forest has fallen, only to look more drear as the sprightly new trees spring up about him. So here again is another good reason for your emigration.
1. Ask you why? Because sin has defiled and ruined everything, rendering the world unfit for us, and us unfit for life; because we are “to pass, therefore, through the grave and gate of death to our joyful resurrection”; and so, “ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you.”
2. It may be necessary to emigrate; but are the prospects good elsewhere? Here is a description of the allotment offered to emigrants. It is called an inheritance, because an Elder Brother of yours has “gone before” and bought it, and He says “you are joint heirs with Me.” It is called “an inheritance incorruptible and undefiled, and that fadeth not away, and it is reserved,” put by, kept ready, safe, all prepared “for you.” Yes, all this in prospect, seen by faith, heard of by letter and by promise! But remember, “ye are not yet come to this rest and inheritance which the Lord your God giveth you.”
3. It may be needful to emigrate, and the prospects beyond seem to baffle description in their beauty; but that swelling flood, those tossing waters, are too much for you--you have no great means for paying the costly freightage; and then there is the constant dread lest you should make shipwreck, and so never reach the land whither you would go. The prospects are all you can desire, if only you could get there. I have read the terms of the emigration, and I am confident that He who gives the inheritance grants a perfectly free passage thither. Christ said, when here on earth, “I am the Way, the Truth, and the Life. No man cometh to the Father but by Me.” The Saviour of sinners offers them a home. It is not a reformatory or a prison, but a home with Himself, He tells you that you must receive it as a gift, and not make bargains about it. And His law upon the matter is, that since, from first to last, it is not of works, but the free gift of Himself, so you are to claim the inheritance and journey thither entirely at His cost. Are family ties of such a character as to hinder you from emigration? I answer, Certainly not, because they, too, both friends and kinsfolk, must leave this place and go elsewhere. Therefore, I say, your course is plain. Resolve that you will, through the grace of the Holy Spirit, pass over from this present world of sin unto the future inheritance of the sons of God. And bring your kinsmen with you. (S. Venables.)
Our rest and inheritance beyond
I. The rest.
1. From sin.
2. From temptation.
3. From enemies.
(1) Physical It is astonishing beyond measure to see what seemingly refined men will do to trip a Christian to whom they have taken a dislike.
(2) Spiritual powers of darkness, etc.
4. From weariness.
5. From doubts.
II. The inheritance.
1. Purchased.
2. Prepared.
3. Pure.
4. Sure.
5. For the saints.
III. Our present condition.
1. Not a condition of ceaseless toil.
2. Not a condition of entire exclusion from our inheritance.
3. We here enjoy the means of grace.
Lessons:
1. In view of all this we should rejoice--
(1) Because of what God has done for us.
(2) Because of what God is doing for us in heaven.
(3) Because of what God is doing in us now.
2. Are we being fitted for that rest and inheritance?
3. Are there any here who are seeking their rest on earth? Oh! poor miserable souls, ye with all your seeking have not rest here, and will not have rest hereafter! (Bp. Courtney.)
The expected rest
I. The rest which awaits believers.
1. A promised rest.
2. A complete rest.
3. Rest in the possession of an inheritance.
4. An eternal rest.
II. Some considerations suggested by the fact that we are not yet come to our rest. And this fact requires us--
1. To endure hardships.
2. To prize comforts.
3. To avoid present resting.
4. To be seeking the rest that is to come.
All things encourage us to advance. A better than earthly Canaan before us; a greater Leader than Moses to guide us; and the millions of the glorified invoking us, by their reward, to imitate their example. Oh! be not slothful, but followers of them, who, through faith and patience, are inheriting the promises. We may infer--
1. The infatuation of the wicked, who, besides not having come to this rest, are sedulously shunning it by a contrary course; and--
2. The happiness of the righteous, who, though they have not yet come to this rest, are hourly coming to it, and whose very bereavements teach not more strikingly the vanity of this world than the proximity of a better. (D. King.)