Hebrews 4:4

For because he means this, he says, "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?

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, so it is fitting that also the one who has entered "into rest" 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.

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.

"from all his works." Then, since he had called it rest (it was said, however, to be the rest of the Sabbath), he himself resolves that and says: Now that the rest of the works is made, he also calls this rest, namely the land of promise.
"And God rested." You see, he says, that there are two rests? One on the seventh day, in which God rested from his works: and one of the land of promise, about which David is now speaking. Therefore, he says: Just as the first rest did not prevent the second from being called rest: so neither will the second prevent the third, namely the kingdom of heaven. This, however, he asserts, because he will say that we can enter into his rest. Let him not hear: But they have entered: and finally, he says that there is another rest.

Then (v. 3b) he cites two authorities: one is from the Law in Genesis (chap. 2) and the other from Ps. 94. He says, therefore, in regard to the first: although his works from the foundation of the world were finished. For he has spoken somewhere of the seventh day. This can be read in two ways: in one way by omitting the for. Then the sense is this: they shall enter into the rest which was prefigured by the seventh day from the foundation of the world. And God rested the seventh day from all his works. Or the Holy Spirit spoke in a certain place of the seventh day. And he spoke after describing the works of the six days, when the works from the foundation of the world were finished. But he says, from the foundation of the world, because the world was first established, and after six days it was made perfect in all its parts.

In regard to the distinction of the days the saints speak in different ways: for Augustine treats the matter differently from the other saints. Yet no matter how they are treated, it is clear that those works were perfect. For they contain a twofold perfection: one is according to the parts of the world which are heaven and the four elements; and this was wrought by the work of creation, which occurred on the first day, and by the work of distinction, which occurred on the second and third day. In this, Augustine agrees with the others. The other perfection is according to the individual parts. And this pertains to the work of ornamentation which occurred on the fourth day in regard to the higher things, on the fifth day in regard to the intermediate elements, namely, air and water, and on the sixth day in regard to earth, which is the lowest element.

But if he rested on the seventh day, who made it, if it is not a work of God? 'My father works until now and I work' (Jn. 5:17). I answer that 'rest' is not taken as the opposite of labor, but as the opposition of motion. For even when He creates He is not being moved; yet, because we speak of him only in terms of sensible things in which there is no activity without motion; therefore, every action, broadly speaking, is called a motion, and He is said to have rested because He ceased producing new species. So God rested from producing works, because all in some sense preceded. And so, God made the seventh day as every other day, because something was added then, for that was the time when the state of purgation began. For every addition varied the state of the world, and made one day. It should be noted with Augustine that he does not say simply that He rested, but that he rested from his works. For He rested in Himself from all eternity, but when He rested, it was not in His works, but from His works. For God works in a different manner from other artisans: for an artisan acts because of a need, as a house builder makes a house to rest in it, and a cutlerer a knife for gain; hence, the desire of every artisan comes to rest in his work. But not so with God, because He does not act out of need but to communicate His goodness; hence, he does not rest in His work, but from producing a work; and He rests only in His goodness.