3. In addition to this national rest, a rest of a more spiritual and individual character is spoken of. To IMoses tlie promise of the Divine presence with a settled abode as a goal is the guarantee of rest (Ex 3S'*). Jeremiah ofFers it (yin?) to his countrymen on condition of their walking in the eternal paths (Jer 6"'), in liarmony with tlie will of God given of old (cf. Is 28'^ where we tirul •ij;n? II ■irBjp). Those who do so are by a kindred word described as the quiet or restful ones (Ps ZS"). Because obedience to the will of God is the secret of rest, it cannot be possessed by tlie un- rig'iteous, whose normal condition is a restlessness like that of the waves of the se.a (Is 57'-'').
4. To men worn out with worrying toils and struggling under burdens too heavy for them (tlie immediate reference being probably to the Pharis.aic burdens), Christ promised rest (Mt U^-**). It is His own rest that He offers to tliose who with a meek and lowly heart recognize the will of His Fatlier as the law of the inner life, and take His yoke upon themselves. It is not a rest from toil but in toil (.In .5"), not the rest of inactivity but of the har- monious working of aU faculties and affections — of will, lieart, imagination, conscience — because each has found in (Jod the ideal sphere for its satisfac- tion and development.
5. The teaclung of Scripture as to future rest is most explicitly set forth in He 4'-" and Rev It". Taking up the creative rest of God (nj;-) along with the rest referred to in Pa 95" (inijn) (both words being^ rendered in LXX KaTawami/)', the author of the Ep. to the Hebrews argues thus : God rested at the creation of the world, and subsequently promised to Israel the rest of a settled abode. That something more than an external rest was,
however, implied, is proved by the fact that at a later period He swore that they should not entei into His rest. As that promise still held good and was yet unfullllled, a Sabbath rest (aa/3^iaTt(T/i(5s) to the people of God remained (He 4"), which had been unappropriated or only partially appropriated by the past. Into that rest believers now enter (He 4^) ; but because it is the very rest of God Him- self (He 4'"), its full fruition is yet to come. The rest of the blessed dead is not merely the rest of the grave (Job 3"-"), it is a rest from toils (in tQv K&TTuv, Rev 14''), but not from work, a rest only ' from sorrow and trouble and hard service' (Is 14'). In .all these forms of rest God and man are indis- .sohibly related. The rest of God the Creator is set forth as t!ie condition and type of the rest of man. The rest of J" is one with that of His people. The rest offered to men by Christ is His own rest, which is also that of His Father. The blessed rest of man is rest in God, with God, nay, the very rest of God. See, also. Sabbath, p 317.
Ltterattrb. — Sp.ath in Schc-iikel's Bib. •Lex. vol. V. 118; Cremer, Bib.-Theol. Lex.* 82(>-(>.i8 ; Trench, ST Syn(myrmi\ 146, 147 ; A. B. Davidson, Hebrews, 97-101.
John Patrick. RESTITUTION.— See CRIMES and next article.
RESTORATION in RV corresponds to 'restitu- tion ' in AV, as rendering of the noun npokatastasis, which occurs but once in the NT, Ac 3'-' dTroKard- fl-ratris tuv TravTuv, The times spoken of by the prophets are here described as times of restoration, when Christ shall reign over a kingdom in which none of the consequences of sin will any longer apjiear. The same word in its verbal form occurs in Mt 17" and in the LXX of Mai 4" of the moral restoration or spiritual revolution inaugurated or attempted by .lohn the Baptist. This restoration was a foresliadowing of the true apokatnstasi.'s, which is to be realized in the case of all who will recognize the authority of the Messiah and become members of His kingdom. The word palinr)enesia (iroKiv-feveala) is used by our Lord, Mt i9-*, in precisely the same sense of the restoration of the whole creation. The subject of the new genesis comes under the influence of the transforming power of the Hol3- Spirit by which he is renewed day by d.iy. See Trench, Synonym.^ of the AT", p. 65. The word is also used by Josephus, Ant. XI. iii. 9, of the restoration of the country of the Jews under Zerubbabel. It became a favourite term in later Jewish Apocalyptic writings, and was no doubt in common use in the Jewish Apocalypses current in the time of our Lord. That the word should be employed in the Hebrew Gospel of Matthew and not in the writings of the other evangelists is natural enough, so that there is no need of the hvpothesis of interpolation, nor yet of the assumption of any particular .lewish- Christian sources. The proi)hecy of Caiaphas (Jn 11'-) supposes the oiler of the Saviour's salvation to all, — it may be in another stiite of existence to those who have not had it here, — but not necessarily its acceptance by all. Anumg the words of Jesus which seem to favour the restora- tionist view may be mentioned Jn 12'-, wherp, however, the lifting up, like that of .In 3", ctlerft a drnwing, which secures salvation only for tl.ose who look or believe. It ha-s been maintained, e.g. by Ptleiderer [Paulinism, i. 274-276), that the idea of a restitution in the sense of a literal restoration of all things is taught by St. Paul in Ro IP- and 1 Co 15-"-. But in these pa.ssajjes St. Pa\il simply insists upon this, that only believers shall share in that perfected kingdom of God in which God is all in all. It might, of course, be argued, if I he pener.al scope of Divine revelation would .allow of it, that the believers who shall share in th jse