Theological Basis for Human Rest in God's Image

The concept of human rest finds its theological basis in the creation narrative and the understanding of humanity as made in God's image. This rest is not merely cessation from labor but a deeper spiritual state, reflecting God's own rest after creation and humanity's intended communion with the Creator ^{[3, 7]}. The book of Hebrews speaks of a "rest to the people of God," which believers are encouraged to enter ^{[1, 8]}.

The "image of God" (imago Dei) is central to understanding this rest. Theologians have debated the precise nature of this image. Augustine, for instance, understood God's rest on the seventh day not as divine fatigue but as signifying the rest of those who find rest in God ^[3]. This perspective implies that human rest is a participation in God's own nature. Thomas Aquinas similarly posited that humanity bears God's image primarily through its intellectual nature, particularly in its capacity to understand and love God ^[4]. This intellectual and volitional capacity allows humans to imitate God, thereby reflecting the divine image.

Reformed theologians like John Calvin and Charles Hodge further elaborated on the imago Dei. Calvin argued that the image of God extends to "everything in which the nature of man surpasses that of all other species of animals," encompassing the integrity of Adam's intellect, the subordination of his affections to reason, and his proper regulation of senses ^[6]. He also linked the image to the soul's immortality and its capacity for knowledge and righteousness ^{[9, 10]}. Hodge emphasized that being made in God's image means humanity possesses attributes belonging to God's nature as a spirit, such as reason, conscience, and will. This makes humans rational, moral, and free agents, capable of communion with their Maker ^[5]. This "conformity of nature" between God and humanity is seen as a distinguishing prerogative of humanity ^[5].

The Lutheran tradition, as noted by Hodge, often viewed the image of God as something lost in the Fall and restored through redemption ^[2]. This perspective highlights the moral and spiritual dimensions of the image, suggesting that true rest is intertwined with the restoration of humanity's original righteousness.

The rest spoken of in Hebrews 4 is interpreted by some as referring to a spiritual rest found in Christ under the Gospel dispensation, a rest from the burden of the law and from striving for salvation by works ^[11]. This rest brings inward peace despite worldly troubles and temptations ^[11]. The Geneva Bible translates Hebrews 4:9 as, "There remaineth therefore a rest to the people of God," emphasizing a future, ultimate rest, which is often understood as heaven itself ^[1]. John Gill, a Baptist commentator, suggests this rest is not merely the land of Canaan but rather heaven, the ultimate glory, though he also acknowledges a present spiritual rest in Christ ^{[8, 11]}.

The theological basis for human rest, therefore, is deeply rooted in humanity's creation in the image of God, which endows humans with the capacity for rational thought, moral agency, and spiritual communion. This capacity allows for a participation in God's own rest, both in a present spiritual sense and in a future, ultimate eschatological fulfillment.

Sources

Hebrews “Hebrews 4:9 (Geneva1599) — There remaineth therefore a rest to the people of God.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 24: quatenus ratione instructa est, cujus ministerio, veluti sceptro quodam, omnia sibi subjicere potest. ” These views agree in excluding man's moral conformity to God from the idea of the divine image in which he was created. The Lutheran theologians were, in general, inclined to go to the apposite extreme. The image of God, according to them, was that 98 which was lost by the fall, and which is restored by redemption. Thus Luther says: “ So ist nun hier so viel gesagt, dass der Mensch am Anfang geschaffen ist ein Bild, das Gott ähnlich war”
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”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The End or Term of the Production of Man, Art. 4: Article: Whether the image of God is found in every man? I answer that, Since man is said to be the image of God by reason of his intellectual nature, he is the most perfectly like God according to that in which he can best imitate God in his intellectual nature. Now the intellectual nature imitates God chiefly in this, that God understands and loves Himself. Wherefore we see that the image of God is in man in three ways. First, inasmuch as man possesses a natural aptitude for understanding an”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 24: are reason, conscience, and will. A spirit is a rational, moral, and therefore also, a free agent. In making man after his own image, therefore, God endowed him with those attributes which belong to his own nature as a spirit. Man is thereby distinguished from all other inhabitants of this world, and raised immeasurably above them. He belongs to the same order of being as God Himself, and is therefore capable of communion with his Maker. This conformity of nature between man and God, is not only the distinguishing prerogative of humanity,”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 31: the body. Hence, although the soul is not the man, there is no absurdity in holding that he is called the image of God in respect of the soul; though I retain the principle which I lately laid down, that the image of God extends to everything in which the nature of man surpasses that of all other species of animals. Accordingly, by this term is denoted the integrity with which Adam was endued when his intellect was clear, his affections subordinated to reason, all his senses duly regulated, and when he truly ascribed all his excell”
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”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 4:1: Let us therefore fear,.... Not with a fear of wrath and damnation; nor with a fear of diffidence and distrust of the power, grace, and goodness of God; but with a cautious fear, a godly jealousy, a careful circumspection, and watchfulness: lest a promise being left us of entering into his rest; not the land of Canaan, the type of heaven, but rather heaven itself, the ultimate glory: there is a rest of the body in the grave, from work, service, and labour, and from distempers and diseases, where it rests under the guardianship of the Spirit, until the resurrection mo”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 31: 159 CHAPTER 15. STATE IN WHICH MAN WAS CREATED. THE FACULTIES OF THE SOUL—THE IMAGE OF GOD—FREE WILL—ORIGINAL RIGHTEOUSNESS. This chapter is thus divided:—I. The necessary rules to be observed in considering the state of man before the fall being laid down, the point first considered is the creation of the body, and the lesson taught by its being formed out of the earth, and made alive, sec. 1. II. The immortality of the human soul is proved by various solid arguments, sec. 2. III. The image of God (the strongest proof of the soul’”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.” Again, “Be renewed in the spirit of your minds” and “put ye on the new man, which after God is created in righteousness and true holiness.” Again, “Put ye on 516 the new man, which is renewed in knowledge after the image of him that created him.” 310 310 2 Cor. 3:18 ; Eph. 4:23, 24 ; Col. 3:10 ; 2 Cor. 4:16 . Accordingly through the blessing of Christ we are renewed by that regeneration into the righteousness of God from which we had falle”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 4:3: For we which have believed do enter into rest,.... Not eternal rest; all believers shall enjoy this, and they only; but this is not now, or at present enjoyed, unless things future may be said to be present, because of faith in them, and the certainty of them but spiritual rest in Christ under the Gospel dispensation, which is a rest from the burden of the law of Moses, and from all toil and labour for life, and salvation by works, and lies in an enjoyment of much inward peace of soul, notwithstanding the world's troubles and Satan's temptations; and such who believe ”

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