In the sub-apostolic writings irpoa-aroXti/iil'ta oc- curs only in Polycarp, ad Phil. vi. 1. Elders are warned that they should be compassionate and merciful, dTrex6p.€voL 7rd(7r;s ipyv^, TpoautiroXtjpi^Las, Kpicreui! ddUov. The negative adverb occurs in
1 Clem. i. 3 (dTrpoiraiTroX^MTrrajs yap Trdvra iiroietTe) and in Ep. Barn. lv. 12 (6 niipioi dirpoawiroKi^ixTTTu^ xpivsi t6v Kdafiov).
LlTEEATUEE. — Sanday-Headlam, ICC, 'Eonians'', Ertin- bursh, 1<)02, p. 68 ; J. B. Lightfoot, Oalalians^, London, 18711, p. 108, ColoHsians and Philemon, new ed., do., 1S79, p. 230; J. B. Mayor, James^, do., 1910, p. 78.
Dawson Walker. REST. — So far as the apostolic writings are con- cerned, the teaching on rest in its relation to the believer's life is confined to two gi'eat passages — He 4'-" and Rev 14". The basis of the idea is the Divine rest, the rest on which God entered at the completion of His work of creation. Participation in this rest is a Divine gift to man. The natural tendency is to conceive rest as mere cessation of work. So far as the Jews shared this misappre- hension, it is corrected by our Lord in the discourse of Jn 5"*- beginning with the words, 6 iraT-qp p.ov ^ws &pTi fp-ydterai, Kdyij ipydiofiai. This idea of rest as freedom for further work finds expression in
Rev 14" : ' Blessed are the dead which die in the Lord from henceforth : yea, saith the Spirit, that they may rest from their labours (/ciijrwi/) ; for their works {Ipya) follow with them.' The ' labours' of the Christian's life are ended at death ; its ' works ' — i.e. habits,methods,and results — abide and remain in the new life.
It is in He 4'-" that we find the most exhaustive treatment of this theme. The whole passage may almost be called a homily or discourse having for its text the words of Ps 95", us wno<ra. iv rj opyi IJ.OV, el ei'creXet'trocrat eis rriv KaTdiravaiv p.ov. The rest to which God, as quoted by the Psalmist, refers is the Divine rest, after creation, of which Gn 2- speaks : Kai Karinauae rrj ij^ipi} t-q i^SopLTj diri TrdvTojv rwv ipyuiv q.vtov wv iirotTjae, a iiassage which links the idea of Divine rest indissolubly with the Sabbath. The writer's argument is briefly this. The inspired oracle in Ps 95 speaks of a ' rest ' of God. The Psalmist tells how in the days of Moses this rest lay open to God's people, but they did not enter in through disobedience. Neither then nor at the entry into Canaan under Joshua was the Divine idea of rest realized. The Psalmist, in fact, implies that the Divine idea still remains unrealized, it still awaits fulfilment ; and the author of Hebrews, taking the Psalmist's word as the last utterance of the OT on the subject of rest, applies it with confidence to his hearers of the NT epoch. He draws the inference &pa dTroXeiirerai aal3(3aTtafj.bs ry Xa(p toO 0€ov.
The word aa^^anaiibs (RV ' Sabbath rest') occurs here only in the Greek Bible. It is not a coinage of the author's, because it is found in Plutarch, de Supcrstit. 3. Its occurrence therefore in Justin Martyr, Dial. 23 B, is not necessarily dependent on Hebrews. The substitution of this ^\■ord for KardiraviTLS, the word employed throughout the remainder of the passage, is not accidental. It not only denotes the Divine rest as a Sabbatic rest ; it links together, in a most suggestive way, the end with the beginning, the consummatiim with the creation. It implies too that the rest which God gives is one which He also enjoys, and it strikes the note of universalism, for the Divine rest is prior to the very existence of a chosen people. Just as in the case of salvation, the Christian rest may be viewed both as a present possession and as a future blessing. On the one hand, ' we which have believed do enter into that rest.' On the other hand, the very conception of the rest as God's rest involves fuller realization yet to come.
The word dviiravaii occurs now and then in the sub-apostolic writings with reference to the heavenly rest. 2 Clem. v. 5 speaks of the oj-dTrai/crts Tr)s fieWoiiTris l^aaiXdas Kal ^wrjs alwpiov, and in vi. 7 we read, Trotoui/Tes yap rb diXtj/ia toO XpiffToO euprjcrofiev avdiraiviv. The verb KaraTrava occurs throughout an interesting passage {Ep. Barn. 15) in which the hallowing of the Sabbath is discussed as something which will find its fulfilment in Christianity (as opposed to Judaism) in the impending Messianic Age. It is quite possible that the treatment here may be influenced by the thought and language of He'4i-".
In 2 Th 1' the RV agrees with AV in using 'rest' to translate dnecns. This word is used in the NT only by St. Paul, always with a contrast to BXlfis expressed (as here) or implied. That the idea of rest here has an eschatological reference is seen from the following words : iv t-q diroKaXv^jin Tov Kvpiov 'Itjffov dff' oipafoO fi€T dyyiXoiv Suvijxeus avToD.
Literature. — HDB.nTt. 'Rest*; H. B. Swete, Apocalypse^, London, U«i7. p. 187 ; A. B. Bruce, Hebrews, do., 1889, pp. 'K-lOO ; G. MUligan, Thessalonians, do., 190S, p. 89.
Dawson Walkeb.
RESTITUTION
EESTITUTION
321
RESTITUTION. — 1. The term. — The word 'restitution' is the AV rcmleriii^' (KV 'restora- tion ') of the Gr. d7ro\-a7-atrTa(ns, wiiicli is found in the NT only in Ac 3-', thou^di the verb airoKaOiuT-qfu, 'restore,' occurs several times (see especially Mt 17", Ac I"). In the exegesis of Ac 3-' two views have been taken of the relation of the phrase dxP' Xp^vtjv dTroKaraoTaffeajy irdvTojv ('until the tinies of restitution of all things ') to the relative clause which follows, and these two views are reflected in the renderings of the AV and RV respectively. According to the AV rendering the relative pro- noun uy has Trdi'Twi' for its antecedent, so that the restitution is a restitution only of those things of which the prophets had spoken. According to the RV and the great majority of modern commentators the antecedent is xp^'"^''< so that it was the times of restoration of which the prophets spoke, and the restoration is a restoration of all things in some sense not detined in the context. The sense, how- ever, is suggested by the passages to which the present one evidently refers. The prophet Malachi bad foretold that Elijah should be sent as the Me.ssiah's forerunner (Mai 4*) and that he should eH'ect a work of moral restoration (v.^) : and in the LXX this restoring work (Heb. 3";;'n, EV 'turn') of Elijah is expressed by the word aTroKaTaarriaei. On the ground of this saying the expectation of Elijah's rea])pearance to herald the advent of the Messiah had become general among the Jews (Sir 48'°' " ; cf. Schiirer, HJF II. ii. [1885] 156), and when Jesus, after His transfiguration, forbade His dis- ciples to tell any one of their vision of Moses and Elijah on the mount, they asked Him, ' Why then say the scribes that Elijah must first come?'(Mt 17'" ; ef. Mk 9"). ' Elijah indeed cometh,' was His reply, 'and shall restore all things' (dTroKarao-TjiiTei ird^ra, Mt 17" ; cf. Mk 9'=) ; but He immediately made them understand that Elijah had come al- ready in the person of John the Baptist (Mt 17'"'').