Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.
Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, "they were not mixed"--that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at. [2822]
[6.] ( Ch. iv. 3.) For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this [exclude] that of Heaven. Up to this point then, he wishes to show that they [the Israelites] did not attain to the rest. For because he means this, he says ( ver. 4, 5 ), "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?
Ver. 6, 7. "Seeing therefore it remaineth" (he says) "that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before." [2823] But what is it that he means? "Seeing then" (he means) that "some must" certainly "enter in," and "they did not enter in." And that an entrance is proclaimed, and that "some must enter in," let us hear from what this is clear. Because after so many years (he says) David again says: "To-day if ye will hear His voice, harden not your hearts" ( ver. 8 ), "For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.
[7.] Ver. 9. "There remaineth therefore a rest [2824] for the people of God." Whence [does this appear]? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things [with the Jews] lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things [i.e. exclusion from the rest] unless there were some other rest?
And well did he conclude the argument. For he said not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping," by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also [will it be] then. However it is not he who spoke thus, but what? ( Ver. 10 ), "For he that is entered into his rest, he also hath ceased from his own works, as God [did] from His." As God ceased from His works, he says, so he that hath entered into His rest [hath ceased]. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.
[8.] And [he said] "To-day," [2825] that they might never be without hope. "Exhort one another daily," he says, ["while it is called today,"] that is, even if a man have sinned, as long as it is "To-day," he has hope: let no man then despair so long as he lives. Above all things indeed, he says, "let there not be an evil heart of unbelief." ( c. iii. 12.) But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the "To-day" is in season. But here he means not unbelief only, but also murmurings: "whose carcasses," he says, "fell' in the wilderness."
Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying ( c. iv. 12 ), "For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart." Here he is speaking of Hell and of punishment. "It pierceth" (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the falling of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.
( Ch. iii. 13.) "But exhort [2827] one another." Observe the gentleness and mildness [of the expression]: he said not "Rebuke," but "Exhort." Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, "Warn them that are unruly" ( 1 Thess. v. 14 ), but in speaking of the feeble-minded, not so, but what? "Comfort the feeble-minded, support the weak, be patient toward all men"; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened.
[9.] "Lest any of you," he says, "be hardened by the deceitfulness of sin." He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility [or] despairing is deceit. For to say, What is there left? I have sinned once for all, I have no hope of recovering myself,' is deceit.
Then he suggests hopes to them, saying ( ver. 14 ), "We are made partakers of Christ"; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that "If we suffer, we shall also reign with Him." ( 2 Tim. ii. 12.) For this is [implied in] "We are made partakers," we partake of the same things whereof Christ also partakes.
He urges them on from the good things; "for we are," he says, "partakers of Christ." Then, again, from gloomy ones ( c. iv. 1 ), "Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it." For that is manifest and confessed.
( Ch. iii. 9.) "They proved Me," He says, "and saw My works forty years." Seest thou that it is not right to call God to account, but whether He defend [our cause] or not, to trust Him? For against those [of old] he now brings this charge, that "they tempted God." For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these [Hebrews] who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief.
What then does he say? ( c. iv. 9.) "There remaineth therefore a rest for the people of God." And see how he has summed up the whole argument. "He sware," saith he, to those former ones, "that they should not enter into" the "rest," and they did not enter in. Then long after their time discoursing to the Jews, he says, "Harden not your hearts," as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh [day]; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.
[10.] For that is indeed rest, where "pain, sorrow and sighing are fled away" ( Isa. xxxv. 10 ): where there are neither cares, nor labors, nor struggle, nor fear stunning and shaking the soul; but only that fear of God which is full of delight. There is not, "In the sweat of thy face thou shalt eat thy bread," nor "thorns and thistles" ( Gen. iii. 19, 18 ); no longer, "In sorrow thou shalt bring forth children, and to thy husband shall be thy desire and he shall rule over thee." ( Gen. iii. 16.) All is peace, joy, gladness, pleasure, goodness, gentleness. There is no jealousy, nor envy, no sickness, no death whether of the body, or that of the soul. There is no darkness nor night; all [is] day, all light, all things are bright. It is not possible to be weary, it is not possible to be satiated: we shall always persevere in the desire of good things. [2828]
Would you that I should also give you some image of the condition there? It is impossible. But yet, so far as it is possible, I will try to give you some image. Let us look up into the heaven when without any intervening cloud it shows forth its crown [of stars]. Then when we have dwelt long on the beauty of its appearance, let us think that we too shall have a pavement, not indeed such [as this], but as much more beautiful as the gold is than the clay, and [let us think] on the higher roof which is again beyond; then on the Angels, the Archangels, the infinite multitude of unbodied powers, the very palace of God itself, the Throne of the Father.
But language is too weak (as I said) to set forth the whole. Experience is necessary, and the knowledge which [cometh] by experience. Tell me, how was it (think you) with Adam in Paradise? This course of life is far better than that, as much as heaven [is better] than earth.
[11.] But however let us search after another image still. If it happened that he who now reigns was master of the whole world, and then was troubled neither by wars nor by cares, but was honored only and lived delicately; and had large tributes, and on every side gold flowed in to him, and he was looked up to, what feelings do you think he would have, if he saw that all the wars in all parts of the world had ceased? Something such as this will it be. But rather I have not even yet arrived at that image [which I seek]; therefore I must search after another too.
Consider then, I pray you: for as some royal child, so long as he is in the womb, has no sense of anything, but should it happen that he suddenly came forth from thence, and ascended the royal throne, not gradually, but all at once received possession of all things; so is it as regards this [present] and that [future] state. Or, if some captive, having suffered innumerable evils, should be caught up at once to the royal throne.
But not even thus have I attained to the image exactly. For here indeed whatever good things a person may obtain, even shouldst thou say the kingdom itself, during the first day indeed his desires are in full vigor, and for the second too, and the third, but as time goes on, he continues indeed to have pleasure, but not so great. For whatever it be, it always ceases from familiarity with it. But yonder it not only does not diminish, but even increases. For consider how great a thing it is, that a soul after departing thither, should no longer look for an end of those good things, nor yet change, but increase, and life that has no end, and life set free from all danger, and from all despondency and care, full of cheerfulness and blessings innumerable.