After making this digression to scare them^[1] and to cause them to look forward to the hope given them, he then gives attention to the rest, bringing out that in times past the inspired David foretold it to us.

It was fitting for them to be afraid, he says so that they might not be found lacking because of the depravity of their opinion, when they themselves had received the promise of access into the rest. For let no one suppose that the promise of the things to come are sufficient for him, just as it was not sufficient for them. For they were not joined to the things promised in accordance with faith. Therefore, one ought to read as follows, They did not attach themselves in faith to the things that they heard, namely, the promises that were made to them from God through Moses.

We ought to be afraid . . . lest we, too, who have received the promise of the entrance into the rest, may be found lacking through a wickedness of purpose. For let no one think that the promise of things to come suffices him any more than it did them. Indeed, they did not understand in faith what had been promised.

Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God’s promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God’s words?

We also had the promise to enter into the kingdom through our faith and spiritual way of life, as well as those who accepted the command through the law so that . . . they might possess the land granted to them. But the message of the law which they heard did not benefit them because it did not meet with faith in the hearers. We who have believed in Christ and his gifts enter faithfully that rest. They, on the other hand, did not enter into that rest in consequence of the vow made through David, who said, I swore in my anger that they should not enter my rest.^[1]

He says, Not having joined themselves^[1] to the things they heard, that is, the things they believed. How was it possible for them to be joined to those things? By faith, he says, that is, through faith. For if the latter had believed as the former had, they would have been joined together into one, since their faith would have joined them together and blended them together.

Our heart is restless until it rests in you.

I am speaking of that order [of tears] which belongs to those who shed tears unceasingly both night and day. Whoever has found the reality of these things truly and accurately has found it in stillness. The eyes of such a man become like fountains of water for two years’ time or even more, that is, during the time of transition: I mean, of mystical transition. But afterwards he enters into peace of thought; and from this peace of thought he enters into the rest of which Saint Paul has spoken, only in part however, and to the extent that nature can contain it. From that peaceful rest his intellect begins to behold mysteries. And thereupon the Holy Spirit begins to reveal heavenly things to him, and God dwells within him and raises up the fruit of the Spirit in him. And from this he perceives dimly . . . the change nature is going to receive at the renewal of all things. . . . When you enter into that region which is peace of the thoughts, then the multitude of tears is taken away from you, and afterwards tears come to you in due measure and at the appropriate time. This is, in all exactness, the truth of the matter as told in brief, and it is believed by the whole Church.

He says that there are three rests: one, that of the sabbath, in which God rested from works; the second, that of Palestine, in which, when the Jews had entered, they would be at rest from their hardships and labors; the third, that which is rest indeed, the kingdom of heaven, where those who obtain it do indeed rest from their labors and troubles. Of these three then he makes mention here.

And why did he mention the three, when he is speaking only of the one? That he might show that the prophet is speaking concerning this one. For he did not speak, he says, concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, They shall not enter into my rest. It remains, therefore, that it is this third.

Just as the first rest did not prevent there being a second rest, so neither does the existence of a second rest prevent the existence of a third and more perfect rest. . . . Then it is clear that there is a certain other rest beyond those rests which have been spoken of, and that this rest is hallowed not for any who happen to chance upon it, but rather for the people of God. But truly the people of God are those who believe in him and who keep his commandments.

He wants to make clear three rests mentioned in the divine Scripture: first, the seventh day, on which God finished creating; second, the land of promise; and third, the kingdom of heaven. He provides proof of this from the inspired testimony: If there is no other rest (he is saying), why on earth does he also urge those in receipt of the second kind not to harden their hearts, threaten punishment and make mention of those who spurned the second kind? He cites them in order, and firstly the rest on the seventh day.

In fact, if Joshua, the son of Nun, who allowed them to inherit the land, had settled them and given them rest, they still would not speak at all about the other day of rest. Indeed, Joshua made them rest, because he gave them the land as an inheritance, but they did not rest in it perfectly, as God perfectly rested from God’s works, for they lived in toils and wars. If that rest was not a true rest, since Joshua himself, the giver of their rest, was urged by the wars, if this is their condition, I say, there still remains the sabbath of God, who gives rest to those who enter there, as God rested from God’s works, that is, from all the works which God made.

Sabbath rest. Sabbath is translated rest. Then a certain third rest remains, that of the kingdom of heaven. And he calls it a sabbath rest from the archetype of the rest of the sabbath, on which God rested from his works.^[1]

But what is after the same example of unbelief? As if one should say, why did they of old not see the land? They had received clear evidence of the power of God; they ought to have believed. But yielding too much to fear and imagining nothing great concerning God and being faint-hearted, they perished. And there is also something more to be said, as, that after they had accomplished the greatest part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear, he says, for you also. This is the meaning of after the same example of unbelief.

As the God of all on the sixth day completed the whole of creation, and on the seventh he rested from creating, so those departing this life and moving to that one will be rid of the present labors.

This is the work of true rest, namely, not having to run again to the old things, while enduring transition and change. For just as God is said to rest from his creation of the world, having completed its foundation,^[1] so it is fitting that also the one who has entered into rest^[2] not run back again to the old things, viewing with contempt the labors required by the law’s virtuous ordinances to restrain transgression. For out of necessity change and a removal from the old institution follows these things. ^[3] EACH DAY IS THE DAY SPOKEN TO US.^[1] THEODORE OF MOPSUESTIA: Today is neither an indefinite period of time, nor can it be predicated of an interval outside of days as if today were joined with each day. This should be stated not only for the sake of apostolic perspicuity but also for the sake of those who wish to understand, in the matter of the origin of the Only Begotten, the I have begotten you today^[2] by flatly asserting that the today is an indefinite period of time. They cannot perceive that if this were the case one would not be able to speak of a today since there was then not yet a day. The apostle has made clear that he would not say that today is an indefinite period of time when he said, Again speaking in David he marks off a day. Also in another passage, Comfort them every day until it will be called ‘the Day.’^[3] First he showed that the today is not being spoken of outside of days, by his saying every day, and so appending until it will be called ‘the Day.’ Then in the matter of the day it does not appear as if he were talking about an indefinite period of time which might be applied both to the time that has already passed and the time that is about to come. For what does he say? Deeming each day to be the Day which is spoken to we should give heed to remaining in the faith. For as the Day indicates the present day, he advises them to make full use of the day for that which is useful for exhortation. ^[4]

Do not then, when hearing the Word, think of it lightly. For he is sharper, he says, than any sword. Observe God’s condescension, and hence consider why the prophets also needed to speak of saber and bow and sword. If a person does not repent, it is said, God will whet his sword; he has bent and strung his bow.^[1] For if even now, after so long a time and after their being perfected, he cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority arising from the comparison of the gospel with the law, much more was this true of old. . . .

He judges the inner heart, for there he passes through, both punishing and searching out. And why do I speak of men? he says. For even if you speak of angels, of archangels, of the cherubim, of the seraphim, even of any creature whatsoever, all things are laid open to God’s eye. All things are clear and manifest. There is nothing able to escape it. All are open and laid bare to the eyes of him with whom we have to do. But what is meant by open? The metaphor comes from the skins which are drawn off from the prey. . . . When one has killed them and drawn aside the skin from the flesh, he lays open all the inward parts and makes them manifest to our eyes; so also do all things lie open before God. And observe, I ask you, how he constantly needs bodily images, which arise from the weakness of the hearers. For that they were weak he made plain when he said that they were dull and had need of milk, not solid food.^[2]

He did not come to bring peace on earth . . . but a sword,^[1] and Scripture calls the Word of God a two-edged sword because of the two Testaments.

He says, division of soul and spirit. The soul has a special feeling for the body, but the grace of the Holy Spirit draws against the body to the heavenly things.

Therefore, the dread of divine power returns to the soul when we are eager to hide ourselves. Then, placed as we are by the thought of our sins in the midst of the trees of Paradise, where we committed sin, we are desirous of concealing ourselves and thinking hidden things which God does not demand of us. But God who is the discerner of our thoughts and intentions of our hearts, piercing to the division of soul and spirit, says, Adam, where are you?^[1]

The mouth of the Son of God is a sharp sword because the Word of God is living and active, sharper than any two-edged sword. . . . The metaphor is especially appropriate, since he did not come to bring peace on earth—that is, on the things which are corporeal and perceived by the senses—but a sword.^[1] And since he cuts, so to speak, the harmful association of soul and body that the soul may give itself to the Spirit, which wars against the flesh, and become a friend of God. This is why, according to the prophetic word, he has a mouth which is a sword or like a sharp sword.^[2]

Jesus endured the cross, disregarding the shame, and therefore is seated at the right hand of God.^[1] And those who imitate him by disregarding the shame shall sit with him and rule in the heavens^[2] with him, who came not to bring peace upon the earth but upon the souls of his followers and to bring a sword upon the earth.^[3] Since the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart, this word above all now bestows on our souls the prize of that peace which surpasses all understanding, which he left to his apostles.^[4] And it brings a sword between the earthly image and the heavenly^[5] in order that when he receives our heavenly image we may be made fully heavenly, if we are worthy not to be cut in two.

He used the phrase laid bare to the eyes of him as a metaphor from sacrificed beasts, which lie completely mute, the slaughter doing away with their life, and along with their life their cries. In similar manner, he is saying, when we also are judged, we behold everything done by us in ungodly or lawless fashion, whereas we receive the sentence of punishment in silence, realizing as we do its justice.

Do you not shudder when you hear God each day saying to you through the whole of the divine Scripture, Let no evil speech come out of your mouth?^[1] For truly I say to you for any idle word you will give an account,^[2] and for every cup of cold water you will receive a reward.^[3] Have you not heard that God is the judge of the thoughts and intentions of the heart? What does it say? He who looks at a woman with desire has already committed adultery with her in his heart.^[4] Do you not see how he who looks with desire upon someone is considered an adulterer? Know then, surely, that those who strongly desire wealth are considered greedy, even if they have acquired nothing at all. Those who strive for many costly foods are gluttons, even if because of poverty they survive on only bread and water. They are sexually immoral who imagine many defiling encounters, even if they never look at another person. So too is it with those who say in their heart, This has gone badly and become unreasonable and Why has this happened? or Why has that not happened? Let them not be deceived, they are slanderers and will be judged as those who condemn, even though not a word comes out of their mouths nor does anyone hear them.

And Scripture calls by the name of sword the Word which has the power of trying and of discerning thoughts and which extends even to the division of soul and spirit, of joints and marrow. . . . Every soul at the time of the passion was subjected to a sort of test, as it were, according to the words of the Lord, who said, You will all fall away because of me.^[1] Simeon prophesies concerning Mary that, standing beside the cross and looking at what was happening and hearing his words^[2]—even after the testimony of Gabriel,^[3] after the secret knowledge of her divine conception,^[4] after the great showing of miracles—Even you will flee, he says, a certain perplexity about your soul.^[5] For the Lord must taste of death for the sake of all, and, being made a propitiation for the world, he must justify all people in his blood.^[6] Therefore, some doubt will touch even you yourself who have been taught from above concerning the Lord. That is the sword. That the thoughts of many hearts may be revealed,^[7] meaning that, after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proved unsound in order that the power of the Lord might be manifested.

The word of God is . . . sharper than any two-edged sword. Now the holy depth of divine Scripture is expressed in such common language that everyone immediately takes it in. But buried within it are hidden senses of truth, so that the vital meaning must be most carefully sought out. What contributes most of all to our understanding that it is really divine is the fact that ignorant persons are known to have been able to explain most subtle things, and mortal humans eternal things, but only when filled with the divine Spirit.