4:3 Ingrediemur enim in requiem, qui credidimus: quemadmodum dixit: sicut juravi in ira mea: si introibunt in requiem meam: et quidem operibus ab institutione mundi perfectis. [n. 200]
4:3 For we, who have believed, shall enter into rest, as he said: as I have sworn in my wrath: if they shall enter into my rest; and this indeed when the works from the foundation of the world were finished. [n. 200]
4:4 Dixit enim in quodam loco de die septima sic: et requievit Deus die septima ab omnibus operibus suis. [n. 202]
4:4 For in a certain place he spoke of the seventh day thus: and God rested the seventh day from all his works. [n. 202]
4:5 Et in isto rursum: si introibunt in requiem meam.
4:5 And in this place again: if they shall enter into my rest.
4:6 Quoniam ergo superest introire quosdam in illam, et ii, quibus prioribus annuntiatum est, non introierunt propter incredulitatem: [n. 205]
4:6 Seeing then it remains that some are to enter into it, and they to whom it was first preached did not enter because of unbelief: [n. 205]
4:7 iterum terminat diem quemdam: hodie, in David dicendo, post tantum temporis, sicut supra dictum est: hodie si vocem ejus audieritis, nolite obdurare corda vestra.
4:7 Again he limiteth a certain day, saying in David: today, after so long a time, as it is above said: today if you shall hear his voice, harden not your hearts.
4:8 Nam si eis Jesus requiem praestitisset, numquam de alia loqueretur, posthac, die. [n. 207]
4:8 For if Jesus had given them rest he would never have afterwards spoken of another day. [n. 207]
195. Praemisit supra Apostolus auctoritatem David et exposuit, nunc autem arguit ex ipsa.
195. Having cited the authority and explained it, the Apostle now argues from it.
Et circa hoc facit duo.
In regard to this, he does two things.
Primo enim inducit sollicitudinem introeundi;
First, he urges them to be anxious to enter;
secundo monet quod properemus ingredi; ibi festinemus ergo.
second, he advises them to hasten to enter, at let us hasten therefore (Heb 4:11).
Circa primum duo facit.
In regard to the first, he does two things.
Primo enim incutit sollicitudinem timoris;
First, he inspires them with fear;
secundo ostendit quod de hoc debet sollicitudo imminere, ibi etenim et nobis.
second, he shows that anxiety should press them, at for unto us also.
196. Dicit ergo: dictum est quod infensus est illis, qui non crediderunt, ita quod iuravit quod non introibunt in requiem eius, ergo et nos timeamus, scilicet timore casto et sollicitudinis. Prov. XXVIII, 14: beatus homo qui semper est pavidus.
196. He says, therefore: it has been stated that he was offended by those who would not believe, so that he swore that they will not enter into his rest. Let us fear therefore, namely, with a chaste fear and with anxiety: blessed is the man that is always fearful (Prov 28:14);
I Cor. X, 12: qui se existimat stare, videat ne cadat. Timor enim huiusmodi est utilis admonitio ad bonum, et est comes trium spiritualium virtutum, scilicet spei, fidei, et caritatis. Eccli. XXIV, 24: ego mater pulchrae dilectionis, et timoris, et agnitionis et sanctae spei.
He that thinks himself to stand, let him take heed lest he fall (1 Cor 10:12). For such fear is a useful admonition to give, and it is the companion of three spiritual virtues, namely, of hope, faith, and charity: I am the mother of fair love and of fear and of knowledge and of holy hope (Sir 24:24).
Sed quid timere debemus? Ne forte relicta pollicitatione, et cetera. Beatitudo enim, sive felicitas, in hoc consistit, ut homo ingrediatur illam. Tob. XIII, 20: beatus ero, si fuerint reliquiae seminis mei ad videndum claritatem Ierusalem. Infra XII, 15: contemplantes ne forte quis desit gratiae Dei. Quia, ut dicit Chrysostomus, maior est poena damnatis de hoc quod sunt exclusi a visione Dei, quam aliae poenae quas habent.
But what should we fear? Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting. For happiness or felicity consists in a man’s entering it: happy shall I be if there shall remain of my seed to see the glory of Jerusalem (Tob 13:20); looking diligently, lest any man be wanting to the grace of God (Heb 12:15), because, as Chrysostom says: the punishment of not seeing God is greater than other punishments inflicted on the damned.
Et dicit existimetur, scilicet divino iudicio. Matth. XXV, 41: ite, maledicti, in ignem aeternum. Vel existimetur secundum humanam opinionem. Eph. V, 5: hoc scitote intelligentes quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet haereditatem in regno Christi et Dei. Timendum est ergo ne aliquis ex vobis existimetur deesse, quia vobis facta est promissio intrandi. Is. XXXII, 18: sedebit populus meus in pulchritudine pacis, in tabernaculis fiduciae, in requie opulenta. Apoc. XIV, 13: amodo iam dicit Spiritus, ut requiescant a laboribus suis.
And he says, lest any of you should be thought to be wanting according to God’s judgment: depart, you accursed, into everlasting fire (Matt 25:41). Or be thought to be so according to human opinion: for know you this and understand that no fornicator or unclean or covetous person (which is a serving of idols) has inheritance in the kingdom of Christ and of God (Eph 5:5). Therefore, they should fear lest any of them be judged to have failed to reach it, because the promise of entering was made to them: and my people shall sit in the beauty of peace and in the tabernacles of confidence and in wealthy rest (Isa 32:18); from henceforth now says the Spirit, that they rest from their labors (Rev 14:13).
Timendum est ergo ne propter culpam nostram non ingrediamur relicta pollicitatione, id est, promissione, quam relinquimus deserendo spem, fidem et caritatem, per quam possumus introire. Et hoc fit per peccatum mortale.
One should fear, therefore, that on account of his own guilt, he fails to enter, because the promise being left, which promise we abandon by deserting faith, hope, and charity, through which we can enter. And this is done by mortal sin.
197. Consequenter cum dicit etenim nobis, ostendit quod nobis imminet ista sollicitudo.
197. Then when he says for unto us also, he shows what anxiety should press us.
Et circa hoc facit duo.
In regard to this he does two things:
Primo enim proponit intentionem suam;
first, he states his intention;
secundo probat eam, ibi ingrediemur.
second, he proves it, at for we, who have believed.
Circa primum duo facit, quia
In regard to the first, he does two things:
primo ostendit quod nobis facta est ista promissio;
first, he shows that this promise has been made to us;
secundo quod ista promissio non sufficit, ibi sed non profuit.
second, that that promise is not enough, at but the word of hearing.
198. Dicit ergo etenim nobis nuntiatum, id est, nobis promissum est.
198. He says, therefore: for unto us also it has been declared, that is, promised.
Unde sciendum est quod illa quae in Veteri Testamento promissa sunt temporaliter, intelligenda sunt spiritualiter. Omnia enim in figura contingebant illis, I Cor. X, 11, et Rom. XV, 4: quaecumque scripta sunt, ad nostram doctrinam scripta sunt.
Here it should be noted that the things promised in the Old Testament should be understood spiritually: all things happened to them in a figure (1 Cor 10:11); what things soever were written, were written for our learning (Rom 13:4).
199. Deinde cum dicit sed non profuit, etc., ostendit quod non sufficit promissio, quin nihilominus debeamus esse solliciti. Unde dicit quod sermo auditus et non creditus in nullo eis profuit. Non enim auditores legis iustificabuntur, sed factores, Rom. II, 13. Et dicit non admixtus fidei, quia sicut ex intellectu et intellecto fit unum, ita ex corde credentis et ipsa fide formata fit unum. I Cor. c. VI, 17: qui adhaeret Deo unus spiritus est.
199. Then when he says, but the word of hearing did not profit them, he shows that the promise is not enough, but that we should be solicitous; hence, he says that the message, which was heard and not believed, profited them nothing: for not the hearers but the doers of the law will be justified (Rom 2:13). And he says, not being mixed with faith, because just as the union of the intellect and the thing understood make one thing, so the believer’s heart and formed faith make one thing: he who is joined to the Lord is one spirit (1 Cor 6:17).
Illud autem quod dicit ex his quae audierunt, potest esse ratio quare sermo non est admixtus fidei. Hoc enim fuit ex his, quae audierunt ab exploratoribus, quibus fuerunt increduli. Vel potest esse determinatio fidei, quae debet esse ex his quae audierunt. Fides enim ex auditu, Rom. X, 17. Verba enim Dei sic sunt efficacia, quod statim audita debent esse credita. Ps. XCII, 7: testimonia tua credibilia facta sunt nimis.
That which he says, of those things they heard, can be the reason why the word is not mixed with faith. For this was from those things that they heard from explorers, of which they were unbelieving. Or it can be the determination of faith, which ought to be from those things that they heard: Faith then cometh by hearing (Rom 10:17). For the words of God are so efficacious that they should be believed as soon as they are heard: your testimonies are become exceedingly credible (Ps 93:5).
200. Deinde cum dicit ingrediemur enim, etc., probat propositum,
200. Then when he says, for we, who have believed, he proves his conclusion.
et circa hoc facit tria.
In regard to this he does three things.
Primo enim ostendit, quod nobis est necessarium credere sicut illis;
First, he shows that it is necessary for us to believe, just as it was for them;
secundo adducit duas auctoritates ad probandum intentum suum, ibi et quidem operibus;
second, he cites two authorities to prove his proposition, at and this indeed when the works;
tertio ex illis arguit, ibi quoniam ergo superest.
third, he argues from them, at seeing then it remains.
201. Dicit ergo: nobis factus est sermo sicut et illis, quia ingrediemur in requiem. Ps. IV, 8: in pace in idipsum dormiam et requiescam. Iob XI, 19: requiescet, et non erit qui te excitabit.
201. He says, therefore: the word was spoken to us as it was to those, because we shall enter into rest: in peace in the selfsame, I will sleep and be at rest (Ps 4:9); you shall rest and there shall be none to make you afraid (Job 11:19).
Est autem duplex requies. Una in bonis exterioribus, et ad istam egreditur homo a requie mentis; alia est in bonis spiritualibus, quae est intima, et ad istam ingreditur. Matth. XXV, 21: intra in gaudium domini tui. Cant. I, 3: introduxit me rex in cellaria sua.
But there is a twofold rest: one in external goods, and a man passes to it from peace of mind; the other is in spiritual good, which is within, and to it a man enters: enter into the joy of your lord (Matt 25:21); the king has brought me into his storerooms (Song 1:3).