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Christian Perspective on Taking Vacations and Rest

The concept of rest, encompassing both physical cessation from labor and spiritual tranquility, is a recurring theme in biblical and theological discourse, often connected to the divine example and human well-being. The Greek term katapausis is equivalent to the Hebrew noah, both signifying rest, while anapausis denotes rest from weariness, and anesis refers to relaxation [3]. Another significant term is sabbatismos, which describes a Sabbath rest, a complete cessation from work, mirroring God's rest after creation [3].

The biblical narrative of creation establishes a foundational understanding of rest. After six days of creative work, God rested on the seventh day and hallowed it [10]. This divine rest is not to be understood as God experiencing toil or exhaustion, as God "spake and it was done" [10]. Instead, Augustine explains that God's rest signifies the rest of those who rest in God, much like the joy of a house refers to the joy of those within it [10]. This divine pattern serves as an admonition that humans, too, should expect rest only after performing good works [14]. Calvin interprets the seventh day's consecration as God claiming the meditations and employments of humanity for that day, encouraging reflection on God's goodness, justice, power, and wisdom [7]. This practice, Calvin suggests, is meant to supplement daily meditation, ensuring that humans remain attentive to their spiritual duties [7].

The Old Testament further illustrates the value of rest. Ecclesiastes 4:6 states, "Better is a handful with rest, than both hands full with labour, and vexation of mind" [1]. This verse highlights the wisdom of balancing work with periods of repose, suggesting that relentless labor without rest can lead to mental distress. The name Karkor, meaning "they rested," also appears in biblical names, subtly reinforcing the concept [5].

In the New Testament, the theme of rest is significantly developed, particularly in the Epistle to the Hebrews. The author of Hebrews speaks of a "rest" (Greek katapausis) that remains for the people of God, drawing a parallel to God's rest after creation [2, 3]. Hebrews 4:10 states, "For he who has entered into his rest has himself also rested from his works, as God did from his" [2]. This rest is not merely physical but also spiritual, a cessation from one's own works in reliance on God's completed work [2]. Adam Clarke notes that this Christian rest is obtained by faith, and believers should beware of unbelief lest they lose it, just as the ancient Hebrews lost their promised rest [13]. Matthew Henry exhorts believers to "labour therefore to enter into that rest," emphasizing that diligent labor is the path to both spiritual rest in Christ on earth and eternal glory in heaven [11]. This implies that while rest is a gift, it also requires active pursuit and effort [11].

The concept of rest also extends to relief from tribulation and persecution. John Gill, commenting on 2 Thessalonians 1:7, interprets "rest with us" as a relaxation or respite from persecutions for those who are troubled [8]. He cites examples such as the peace experienced by churches in Judea, Galilee, and Samaria after the persecution following Stephen's death, and the relief Christians found at the destruction of Jerusalem, which, though a day of vengeance for unbelieving Jews, brought "times of refreshing" for the saints [8].

Augustine frequently discusses rest in his writings, connecting it to the ultimate state of the blessed. He describes those who "already abide in their eternal home" as enjoying "perfect facility of knowledge and felicity of rest" [6]. This eternal rest is effortless for them, as their spiritual movements are pure and free [6]. Augustine also links the concept of rest to death, noting that Scripture often uses "sleep" to denote death, and "took rest" can be a repetition of this idea [12]. He also touches upon the significance of the Sabbath, noting that the appointment of Saturday preceding Easter in Christian tradition is for a good reason, established by Christ who is "before the times" and "came in the fulness of the times" [9].

The pursuit of rest is intertwined with other virtues, such as humility. Humility is described as a prominent Christian grace that preserves the soul in tranquility and fosters patience under trials [4]. Christ himself serves as an example of humility, and remembering one's sins and the promise of honor to the humble can lead to this state of mind [4]. This suggests that a humble disposition can contribute to a state of inner rest and peace.

Theological traditions have consistently emphasized the importance of rest, both as a physical necessity and a spiritual aspiration. The Sabbath, as a day of rest, is a tangible expression of this principle, providing a regular opportunity for cessation from labor and devotion to God [7]. This practice is not merely about idleness but about reorienting one's focus and acknowledging God's sovereignty over time and work [7]. The ultimate rest, however, is found in God, a state of eternal peace and freedom from toil that awaits believers [6, 11]. This eschatological rest serves as a powerful motivation for believers to live faithfully and diligently in the present, knowing that their labors will ultimately lead to a profound and lasting repose [11].

Sources

  1. Ecclesiastes “Ecclesiastes 4:6 (DRC) — Better is a handful with rest, than both hands full with labour, and vexation of mind.”
  2. Hebrews “For he who has entered into his rest has himself also rested from his works, as God did from his. -- Hebrews 4:10”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Rest — (1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1). (2.) Gr. anapausis, "rest from weariness" (Matt. 11:28). (3.) Gr. anesis, "relaxation" (2 Thess. 1:7). (4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., "sabbath"), a rest like that of God when he had finished the work of creation.”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Humility — A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22). Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in Ch”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Karkor — they rested”
  6. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 31.--OF THE SEVENTH DAY, IN WHICH COMPLETENESS AND REPOSE ARE CELEBRATED. (part 2): they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort.”
  7. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.7: nothing else than a solemn consecration, by which God claims for himself the meditations and employments of men on the seventh day. This is, indeed, the proper business of the whole life, in which men should daily exercise themselves, to consider the infinite goodness, justice, power, and wisdom of God, in this magnificent theater of heaven and earth. But, lest men should prove less sedulously attentive to it than they ought, every seventh day has been especially selected for the purpose of supplying what was wanting in daily medit”
  8. 2 Thessalonians (Baptist/Reformed) “John Gill on 2 Thessalonians 1:7: And to you who are troubled, rest with us,.... This is another branch of the justice of God, in rendering to them who are afflicted and persecuted for righteousness sake, "rest"; a relaxation or rest from persecutions, for a while at least; as the churches of Judea, Galilee, and Samaria had, from that persecution raised at the death of Stephen, Act 9:31 and as the Christians had at the destruction of Jerusalem; which though it was a day of vengeance to the unbelieving Jews, were times of refreshing to the saints, who were now delivered from their persecutors: ”
  9. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — Chap. IX.- 16. Let us now direct our minds to observe the reason why, in the celebration of Easter, care is taken to appoint the day so: that Saturday precedes it: for this is peculiar to the Christia (part 1): which we must believe to have been done for some good reason, by Him who is before the times, by whom also the times have been made, and who came in the fulness of the times, and who when He said, Mine hour is not yet come, had the power of laying down His life and taking it again, and was therefore waiting for an hour not fixed by blind f”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--WHAT WE ARE TO UNDERSTAND OF GOD'S RESTING ON THE SEVENTH DAY, AFTER THE SIX DAYS' WORK.: When it is said that God rested on the seventh day from all His works, and hallowed it, we are not to conceive of this in a childish fashion, as if work were a toil to God, who "spake and it was done,"--spake by the spiritual and eternal, not audible and transitory word. But God's rest signifies the rest of those who rest in God, as the joy of a house means the joy of those in the house who rejoice, though not the house, but something el”
  11. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 4:11: In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives. I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed - rest spiritual and eternal, the rest of grace here and glory hereafter - in Christ on earth, with Christ in heaven. 2. The way to this end prescribed-labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — A PSALM OF DAVID, WHEN HE FLED FROM THE FACE OF ABESSALON HIS SON. (part 4): taken Me as though against My will, and slain Me; but "I slept, and took rest; and rose, for the Lord will take me up." Scripture contains numberless instances of sleep being put for death; as the Apostle says, "I would not have you to be ignorant, brethren, concerning them which are asleep."(11) Nor need we make any question why it is added, "took rest," seeing that it has already been said, "I slept." Repetitions of this kind are usual in Scripture, as we have pointed ”
  13. Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 4 (introduction): As the Christian rest is to be obtained by faith, we should beware of unbelief lest we lose it, as the Hebrews did theirs, Heb 4:1. The reason why they were not brought into the rest promised to them, Heb 4:2. The rest promised to the Hebrews was a type of that promised to Christians, Heb 4:3-10. Into this rest we should earnestly labor to enter, Heb 4:11. A description of the word of God, Heb 4:12, Heb 4:13. Jesus is our sympathetic High Priest, Heb 4:15. Through him we have confidence to come to God, Heb 4:16.”
  14. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER V. 19. (part 2): said to have rested is, that He made no creature after all was finished. Moreover, the Scripture called it rest, to admonish us that after good works we shall rest. For thus we have it written in Genesis, "And God made all things very good, and God rested on the seventh day," in order that thou, O man, considering that God Himself is said to have rested after good works, shouldest not expect rest for thyself, until after thou hast wrought good works; and even as God after He made man in His own image and likeness, and in him ”
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