Lectio 2
Lecture 2
Verbum Dei
The word of God
4:9 Itaque relinquitur sabbatismus populo Dei. [n. 208]
4:9 There remains therefore a day of rest for the people of God. [n. 208]
4:10 Qui enim ingressus est in requiem ejus, etiam ipse requievit ab operibus suis, sicut a suis Deus. [n. 210]
4:10 For he that is entered into his rest, the same also has rested from his works, as God did from his. [n. 210]
4:11 Festinemus ergo ingredi in illam requiem: ut ne in idipsum quis incidat incredulitatis exemplum. [n. 211]
4:11 Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief. [n. 211]
4:12 Vivus est enim sermo Dei, et efficax et penetrabilior omni gladio ancipiti: et pertingens usque ad divisionem animae ac spiritus: compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis. [n. 216]
4:12 For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart. [n. 216]
4:13 Et non est ulla creatura invisibilis in conspectu ejus: omnia autem nuda et aperta sunt oculis ejus, ad quem nobis sermo. [n. 228]
4:13 Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is. [n. 228]
208. Supra Apostolus duas auctoritates assumpsit, unam de Gen. II, 2, aliam vero de Ps. XCIV, 8, et conclusit intentionem suam ex secunda auctoritate, scilicet Psalmi. Hic concludit idem ex prima.
208. Having cited two authorities, one from Genesis (Gen 2:2) and the other from the Psalms (Psalms 95:8), and drawn his conclusion from the second authority, the Psalm, the Apostle now concludes the same from the first.
Et circa hoc facit duo.
In regard to this he does two things.
Primo enim ponit conclusionem;
First, he gives the conclusion;
secundo ponit rationem consequentiae, ibi qui enim ingressus.
second, he gives the reason for the consequence, at for he that is entered.
209. Circa primum sciendum est quod Apostolus in serie omnium istorum verborum facit mentionem de triplici requie. Prima est requies Dei ab operibus suis; secunda est requies temporalis, quam habuerunt filii Israel in terra promissionis; tertia est requies aeterna, quae per istas duas designatur.
209. In regard to the first, it should be noted that the Apostle has so far mentioned a triple rest: the first is God’s rest from his works, the second is a temporal rest, which the children of Israel had in the promised land; the third is eternal rest, which is designated by the first two.
Sed Apostolus hic, antequam faciat mentionem de requie aeterna, dicit quod post terrenam adhuc relinquitur, idest remanet, sabbatismus populo Dei, qui in veteri lege per sabbatum repraesentabatur, scilicet requies aeterna. Is. LVIII, 13: vocaberis sabbatum delicatum et sanctum Domini. Is. LXVI, 23: erit mensis ex mense et sabbatum ex sabbato, idest requies perpetua.
But the Apostle, before mentioning eternal rest, says that after the earthly rest there remains therefore a day of rest for the people of God. This was represented in the old law by the sabbath, namely, eternal rest: if you call the sabbath delightful, and the holy of the Lord glorious (Isa 58:13); and there shall be month after month and sabbath after sabbath (Isa 66:23), i.e., eternal rest.
Et dicit sabbatismus, quia sicut in veteri lege sabbatum repraesentabat requiem Dei ab operibus suis, de qua dicitur Gen. II, 2, ita illa requies erit sanctorum ab operibus suis. Apoc. XIV, 13: amodo iam dicit spiritus, ut requiescant a laboribus suis.
And he says, a sabbath day of rest, because just as in the old law the sabbath represented God’s rest from his works (Gen 2:2), so too that rest will be that of the saints from their labors. From henceforth now, says the spirit, that they may rest from their labors (Rev 14:13).
210. Unde subdit qui enim ingressus est in requiem eius, quia sicut Deus sex diebus operatus est, et septima requievit, ita per sex dies praesens tempus propter perfectum numerum significatur.
210. Hence, he adds, for he that is entered into his rest, the same also has rested from his works, because just as God worked six days and rested on the seventh, so by the six days the present time is signified, because it is a perfect number.
Qui ergo perfecte operatur, in septima requiescit ab operibus suis, sicut et a suis Deus, non autem a quibuscumque operibus, quia sunt ibi quaedam opera perpetua, videre scilicet, amare, et laudare: Apoc. IV, 8: non habebant requiem nocte ac die, dicentia: sanctus, sanctus, sanctus, etc. sed ab operibus laboriosis. Is. XL, 31: qui sperant in Domino, habebunt fortitudinem, assument pennas ut aquilae, current et non laborabunt, ambulabunt et non deficient.
Therefore, one who works perfectly, on the seventh day rests from his works, as God did from his; but not from all works, because there are certain perpetual works, for example, to see, to love, and to praise: and they rested not day and night saying: holy, holy, holy (Rev 4:8), but from laborious works: but they who hope in the Lord shall renew their strength; they shall take wings as eagles, they shall run and not be weary, they shall work and not faint (Isa 40:31).
211. Deinde cum dicit festinemus, inducit ad festinationem.
211. Then when he says let us hasten, he exhorts us to hurry.
Et circa hoc facit duo.
In regard to this he does two things.
Primo enim ponit monitionem;
First, he gives the advice;
secundo subdit rationem de introitu illius requiei, ibi vivus est.
second, the reason for entering that rest, at for the word of God.
Item circa primum duo facit.
In regard to the first, he does two things.
Primo enim monet ad festinandum;
First, he urges us to hurry;
secundo ostendit tardantis periculum, ibi ut ne in idipsum.
second, he shows the danger in delay, at lest any man fall.
212. Dicit ergo: quia igitur relinquitur sabbatismus, etc., festinemus ergo ingredi in illam requiem.
212. He says, therefore: because there remains a sabbath day of rest for the people of God, let us hasten therefore to enter into that rest.
Et signanter dicit ingredi, quia non est in bonis exterioribus ad quae est egressus, sed est in bonis interioribus. Ex. XV, 17: introduces eos, et plantabis, et cetera. Matth. XXV, v. 21: intra in gaudium Domini tui.
He significantly says, enter, because it does not consist in external goods, to which one goes out, but in internal goods: you shall bring them in, and plant them in the mountain of your inheritance (Exod 15:17); enter into the joy of the Lord (Matt 25:21).
Est ergo multiplex ratio, quare festinandum est intrare. Una est, quia longinqua est via. Prov. VII, 19: abiit via longissima. Lc. XIX, v. 12: homo quidam nobilis abiit in regionem longinquam. Dicitur autem longinqua propter distantiam status, quia ibidem plenitudo omnis boni, et immunitas ab omni malo; est etiam desideranti perfecta visio et tentio, hic autem sunt omnia contraria istis. Item festinandum est, quia tempus est valde breve. Iob XIV, 5: breves dies hominis sunt. Item, quia istud tempus cum hoc, quod est breve et modicum, est etiam incertum. Eccle. c. IX, 12: nescit homo finem suum. Item, propter urgentem vocationem. Interior enim vocatio urget nos per stimulum caritatis. Is. c. LIX, 19: cum venerit quasi fluvius violentus, quem spiritus Domini cogit, et cetera. II Cor. c. V, 14: caritas Christi urget nos. Ps. CXVIII, 32: viam mandatorum tuorum cucurri. Item, propter periculum tardantis, sicut patet de fatuis virginibus, Matth. XXV, 1 ss., quae tarde venientes intrare non potuerunt.
Therefore, there are many reasons for striving to enter. One is that the way is long: he has gone on a very long journey (Prov 7:19); a certain nobleman went into a far country (Luke 19:12). It is said to be long because of the difference of condition, because the fullness of all good and immunity from all evil is there, and also perfect vision and possession, whereas here we find the opposite. Furthermore, we must hurry, because the time is very short: the days of man are short (Job 14:5), and because that time, besides being short and brief, is uncertain: man knows not his own end (Eccl 9:12), and because the call is urgent, for an inner call drives us with the goad of charity: when he shall come as a violent stream, which the spirit of the Lord drives on (Isa 59:19); the charity of Christ presses us (2 Cor 5:14); I have run the way of your commandments (Ps 119:32), and because there is a danger in delay, as is clear from the foolish virgins who arrived late and could not enter.
213. Et ideo dicit ut ne in idipsum quis incidat incredulitatis exemplum. Quasi dicat: antiqui non potuerunt ingredi propter incredulitatem. Unde caveamus, alienae culpae exemplo, ne simus increduli, et exemplo poenae, ut scilicet non excludamur sicut ipsi. Lc. c. I, 39: abiit in montana cum festinatione. Ad hoc enim ostenduntur nobis praeteritae poenae aliorum, ut caveamus. Prov. XIX, 25: pestilente flagellato, stultus sapientior erit. Glossa: peius est, nisi caveatis.
213. Therefore, he says, lest any man fall into the same example of unbelief. As if to say: the ancients could not enter because of unbelief. Hence, we must beware of the example set by another’s sin, lest we become incredulous, or by another’s punishment, lest we be excluded as they were: she went into the hill country with haste (Luke 1:39). For the punishment of others is brought to our notice as a warning: the wicked man being scourged, the fool shall be wiser (Prov 19:25).
214. Ex hoc videtur quod ille qui non corrigitur punitione alterius, gravius punietur.
214. From this it seems that a person who is not corrected by another’s punishment will be punished more severely.
Sed contra, quia iam peccatum Adae, quia non peccavit exemplo alterius, esset minus grave.
But this would mean that the sin of Adam, who did not sin by following another’s example, would be less grave.
Respondeo. Dicendum est quod semper istae locutiones intelligendae sunt caeteris paribus. Contingit enim duo peccata in se considerata, non esse unum gravius altero, tamen propter aliquam circumstantiam advenientem, aggravatur unum et non aliud: sicut duo adulteria de se aequalia sunt, tamen illud quod est ex certa malitia gravius est, quam illud quod est ex passione vel infirmitate. Et similiter verbum otiosum gravius est, quando fit ex certa malitia.
I answer that these sayings are always to be understood when other things are equal. For it sometimes happens that one sin is not graver than another; yet, because of some attendant circumstance, one becomes graver and not another. For example, two adulteries are of themselves equal; yet one which is committed with malice aforethought is graver than one which is committed through passion or weakness. In like manner, an idle word is more grievous when it is spoken from malice.
215. Quomodo autem festinandum sit, docet Apostolus I Cor. IX, 25, quia qui currit, et qui certat ab omnibus se abstinet. Festinandum est ergo, deponendo impedimenta, non solum ut abstineamus a peccatis, sed etiam ut occasiones peccatorum vitemus. Prov. IV, 11: ducam te per semitas, et cetera.
215. But how we are to strive is taught by the Apostle, because every one that strives for the mastery refrains himself from all things (1 Cor 9:25). Therefore, one must strive by putting off impediments, not only refraining from all sin, but also avoiding the occasions of sin: I will lead you by the paths of equity (Prov 4:11).
Sed contra Prov. XIX, 2: qui festinus est pedibus offendet.
But we are warned against hurrying: he that is hasty with his feet shall stumble (Prov 19:2).
Respondeo. Duplex est festinantia, scilicet praecipitationis: et haec est reprehensibilis; alia tenuitatis et celeritatis; et haec est laudabilis. Nam, sicut dicit Philosophus, omnes homines oportet consiliari diu, operari autem consiliata festinanter; quando ergo festinantia tollit consilium, tunc praecipitat, et est vitiosa, et secundum hanc verificatur obiectio, sed festinantia, quae est in executione consiliatorum, est virtuosa, et laudatur, et ad hanc hortatur hic Apostolus.
I answer that there are two ways of hurrying: one is by being headlong, and this is reprehensible; the other is by being energetic, and this is praiseworthy. For, as the Philosopher says, all men should take a long time to consider, but be quick to carry out their decisions. Therefore, when hurry destroys counsel, it is precipitate and vicious. In this sense the objection is valid; but hurry in executing one’s decision is virtuous and praiseworthy. This is the type of hurry to which the Apostle exhorts us here.
216. Deinde cum dicit vivus est enim sermo Dei, etc., ponit rationem praedictae monitionis, et praecipue quantum ad periculum.
216. Then when he says for the word of God is living, he gives the reason for this advice, and especially in regard to the danger.
Haec autem ratio sumitur ex parte Christi. In ipso autem est duplex natura: una, scilicet divina, secundum quam est Verbum Patris; alia est humana, secundum quam est pontifex offerens se in cruce.
But this reason is taken on the part of Christ in whom there are two natures: one is the divine according to which he is the Word of the Father; the other is the human according to which he is the high priest offering himself on the cross.
Primo ergo ponit rationem sumptam ex parte divinitatis;
First, therefore, he gives the reason based on the divinity;