{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-5767","native_reference":{"book_number":10,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":2,"verse_to":2},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Bede</b>: So God completed His work on the seventh day, which He had made. Because He ended the sum of the days He had made in it, adding the seventh itself, which He wanted to be called and to be the Sabbath, because he endows it with mystical blessing and sanctification above the others, as the following teaches. Hence also the day of judgment and consummation of the world, because it is to come after the seventh Sabbath, is called the eighth in the Scriptures, namely because only seven precede it. For it is said in the title of the psalms: To the end, in hymns, for the eighth, a psalm of David, which the entire text of the following psalm teaches is written about the day of judgment, in which the prophet, fearing the wrath of the coming judge, exclaims: Lord, do not rebuke me in Your anger, nor chasten me in Your wrath (Psalm VI, 1), etc. But also the day of the Lord's Resurrection, although it was to come after so many thousands of days, is also called the eighth in the title of another psalm, because naturally it follows the seventh, so that it exists as the first of the following week, that is, the same one in which God said in the beginning: Let there be light and there was light. The psalm written about the Lord's Resurrection indeed proves it by the one speaking in it, saying: For the misery of the needy and the groaning of the poor, now I will arise, says the Lord (Psalm XI, 6). Moreover, it can rightly be accepted that God completed His work on the seventh day, which He had made, even in that He blessed and sanctified that day itself. For blessing and sanctification are not no work. Neither could Solomon be said to have done no work when he dedicated the temple he had made; rather, it is an eminent work of God, when He glorified with eternal blessing and sanctification those things He had made. Finally, about this work which He does in the eternal day of the Sabbath, He says Himself in the parable of the faithful servants: Amen, I say to you that He will gird Himself, and make them sit down to eat, and passing, will serve them (Luke XII, 37). For he who girds himself, who prepares a meal, who passes by, who serves, surely works. But by all these words, nothing else is intimated than that the Lord blesses and sanctifies His saints forever, that is, He rewards them with the vision of His glory after their good works which He gave.<br/><i>— Commentary on Genesis (Hexaemeron)</i></p><p><b>Bede</b>: And he rested on the seventh day from all his work which he had done. Not as if God rested like a weary man from excessive labor through human frailty after completing the world's creation; but He is said to have rested from all His work, because He ceased to create any new creature thereafter. For Scripture often uses the term \"rest\" to indicate the cessation of work or speech, as in the Apocalypse about the holy animals: And they have no rest day and night saying: Holy, Holy, Holy, Lord God Almighty (Apoc. IV, 8). Instead of saying they did not cease to always chant this. For the greatest and only rest for the saints in heaven is to declare the praise of the highest Trinity, which is God, with an unfailing voice. It can indeed be understood more profoundly that the Lord rested from all His works, not having any need for those works in which He might rest, since His rest in Himself is always true without beginning and end, but He made His works solely for the sake of His goodness, so that they might rest in Him: which, conversely, is easier to understand when we remember that human necessity particularly insists on daily labors for the purpose of finding rest in its works, as the Lord tells him: By the sweat of your face you shall eat bread (Gen. III, 19). But God, who before the creation of the world had perfect rest in Himself eternally, even after creating the world, did not rest in the works He made, but from all the works He made, as He had no necessity to rest in His creatures, but rather, offering rest to rational creatures, while perfectly always resting in Himself, and being blessed in that good which He alone is to Himself.<br/><i>— Commentary on Genesis (Hexaemeron)</i></p><p><b>Ephrem the Syrian</b>: After Moses spoke about the reptiles, the cattle, and the beasts, about mankind and about their blessing on the sixth day, he turned to write about God's rest that took place on the seventh day saying, \"Thus heaven and earth were finished, and all their host. And God rested on the seventh day from all His work which He had done.\" [ Gen2:1-2 ]</p><p>From what toil did God rest? For the creatures that came to be on the first day came to be by a gesture, except for the light which came to be through His word. And the rest of the works which came to be afterwards came to be through His word. What toil is there for us when we speak one word, that there should be toil for God because of the one word a day that He spoke? If Moses, who divided the sea by his word and his rod, did not tire and Joshua, son of Nun, who restrained the luminaries by his word, did not tire, then what toil could there have been for God when He created the sea and the luminaries by [ His ] word?</p><p>Indeed, it was not because He rested on [ that day ] that God who does not weary, blessed and sanctified the seventh day, nor was it so that He might grant that people, who did not set aside a day when they were freed from their servitude, to give rest to their servants and maid-servants. He gave it to them so that, even if they had to be coerced, they would rest. For it was given to them in order to depict by a temporal rest, which He gave to a temporal people, the mystery of the true rest which will be given to the eternal people in the eternal world.</p><p>Also because a full week was required, God exalted with a word that seventh day which His works did not exalt so that, because of the honor set apart for it, it might be united to its companions, and so that the numbering of the week, which is required for the service of the world, might be completed.</p><p><b>Jerome</b>: (Chapter 2, Verse 2) And on the sixth day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. Therefore, we will refute the Jews, who boast of the rest of the Sabbath, because even then, at the beginning, the Sabbath was dissolved, since God works on the Sabbath, completing his work in it, and blessing the day itself: because in it he has completed everything.<br/><i>— Hebrew Questions on Genesis</i></p>","source_html_sha256":"59502e80c58ce7fa241e3bc682da1afd5190e7090ebd2c0c4fc6c170ac9a6ecc","source_module":"ECF","source_row_id":5767,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"db6d03200e7971549d918bf1378525fe0e2fbf0fcd2f5b5602530888b8149366","translator":null,"work":null}