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Hebrews 11:1-2

4. Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. O what an expression has he used, in saying, an evidence of things not seen. For [we say] there is evidence, in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is [the meaning of] the substance of things.

If therefore it is an evidence of things not seen, why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since the just shall live by faith, whereas ye, if you wish to see these things, are no longer faithful. You have labored (he says), you have struggled: I too allow this, nevertheless, wait; for this is Faith: do not seek the whole here.

5. These things were indeed said to the Hebrews, but they are a general exhortation also to many of those who are here assembled. How and in what way? To the faint-hearted; to the mean-spirited. For when they see the wicked prospering, and themselves faring ill, they are troubled, they bear it impatiently: while they long for the chastisement, and the inflicting vengeance on others; while they wait for the rewards of their own sufferings. For yet a little time, and He that shall come will come.

Let us then say this to the slothful: Doubtless there will be punishment; doubtless He will come, henceforth the events of the Resurrection are even at the doors.

Whence [does] that [appear] (you say)? I do not say, from the prophets; for neither do I now speak to Christians only; but even if a heathen be here, I am perfectly confident, and bring forward my proofs, and will instruct him. How (you say)?

Christ foretold many things. If those former things did not come to pass, then do not believe them; but if they all came to pass, why doubt concerning those that remain? And indeed, it were very unreasonable, nothing having come to pass, to believe the one, or when all has come to pass, to disbelieve the others.

But I will make the matter more plain by an example. Christ said, that Jerusalem should be taken, and should be so taken as no city ever was before, and that it should never be raised up: and in fact this prediction came to pass. He said, that there should be great tribulation Matthew 24:21, and it came to pass. He said that a grain of mustard seed is sown, so should the preaching [of the Gospel] be extended: and every day we see this running over the world. He said, that they who left father or mother, or brethren, or sisters, should have both fathers and mothers; And this we see fulfilled by facts. He said, in the world you shall have tribulation, but be of good cheer, I have overcome the world John 16:33, that is, no man shall get the better of you. And this we see by the events has come to pass. He said that the gates of hell shall not prevail against the Church Matthew 16:18, even though persecuted, and that no one shall quench the preaching [of the Gospel]: and the experience of events bears witness to this prediction also: and yet when He said these things, it was very hard to believe Him. Why? Because all these were words, and He had not as yet given proof of the things spoken. So that they have now become far more credible. He said that when the Gospel should have been preached among all the nations, then the end shall come Matthew 24:14; lo! now you have arrived at the end: for the greater part of the world has been preached to, therefore the end is now at hand. Let us tremble, beloved.

6. But what, tell me? Are you anxious about the end? It indeed is itself near, but each man's life and death is nearer. For it is said, the days of our years are seventy years; but if [one be] in strength, fourscore years. Psalm 90:10 The day of judgment is near. Let us fear. A brother does not redeem; shall man redeem? Psalm 49:7 There we shall repent much, but in death no man shall praise Him. Psalm 6:5 Wherefore he says, Let us come before His presence with thanksgiving Psalm 93:2, that is, his coming. For here [in this life] indeed, whatever we do has efficacy; but there, no longer. Tell me, if a man placed us for a little while in a flaming furnace, should we not submit to anything in order to escape, even were it necessary to part with our money, nay to undergo slavery? How many have fallen into grievous diseases, and would gladly give up all, to be delivered from them, if the choice were offered them? If in this world then, a disease of short duration so afflicts us, what shall we do yonder, when repentance will be of no avail?

7. Of how many evils are we now full, without being conscious of them? We bite one another, we devour one another, in wronging, accusing, calumniating, being vexed by the credit of our neighbors. cf.

And see the difficulty. When a man wishes to undermine the reputation of a neighbor, he says, 'Such an one said this of him; O God, forgive me, do not examine me strictly, I must give account of what I have heard.' Why then do you speak of it at all, if you dost not believe it? Why do you speak of it? Why do you make it credible by much reporting? Why do you pass on the story which is not true? Thou dost not believe it, and you entreat God not to call you to strict account? Do not say it then, but keep silence, and free yourself from all fear.

But I know not from whence this disease has fallen upon men. We have become tattlers, nothing remains in our mind. Hear the exhortation of a wise man who says, Have you heard a word? Let it die in you, be bold; it will not burst you. Sirach 19:10 And again, A fool hears a word, and travails, as a women in labor of a child. Sirach 19:11 We are ready to make accusations, prepared for condemning. Even if no other evil thing had been done by us, this were sufficient to ruin us, and to carry us away to Hell, this involves us in ten thousand evils. And that you may know this certainly, hear what the prophet says, Thou sat and spoke against your brother. Psalm 50:20

But it is not I, you say, but the other [who told me]. Nay rather, it is yourself; for if thou had not spoken, another would not have heard: or even if he should hear it, yet thou wouldest not have been to blame for the sin. We ought to shade over and conceal the failings of neighbors, but you parade them under a cloak of zeal for goodness. Thou becomest, not an accuser, but a gossip, a trifler, a fool. O what cleverness! Without being aware of it, you bring disgrace upon yourself as well as on him.

And see what great evils which arise from this. You provoke the wrath of God. Do you not hear Paul saying about widows, they not only (these are his words) learn to be idle, but tattlers also and busybodies, wandering about from house to house, and speaking things which they ought not. 1 Timothy 5:13 So that even when you believe the things which are said against your brother, you ought not even in that case to speak of them; much less, when thou dost not believe them.

But thou [forsooth] lookest to your own interest? Thou fearest to be called to account by God? Fear then, lest even for your tattling thou be called to account. For here, you can not say, 'O God, call me not to account for light talking': for the whole matter is light talking. Why did you publish it? Why did you increase the evil? This is sufficient to destroy us. On this account Christ said, Judge not, that you be not judged. Matthew 7:1

But we pay no regard to this, neither are we brought to our senses by what happened to the Pharisee. He said what was true, I am not as this Publican Luke 18:11, he said it too in no man's hearing; yet was he condemned. If he were condemned when he said what was true, and uttered it in no man's hearing, what fearful [punishment] shall not they suffer, who like gossiping women, carry about everywhere lies which they do not even themselves believe? What shall they not endure?

8. Henceforward let us set a door and a bolt before the mouth. Sirach 28:25 For innumerable evils have arisen from tattling; families have been ruined, friendships torn asunder, innumerable other miseries have happened. Busy not yourself, O man, about the affairs of your neighbor.

But you are talkative and hast a weakness. Talk of your own [faults] to God: thus the weakness will be no longer a weakness, but an advantage. Talk of your own [faults] to your friends, those who are thorough friends and righteous men, and in whom you have confidence, that so they may pray for your sins. If you speak of the [sins] of others, you are nowise profited, neither have you gained anything, but hast ruined yourself. If you confess your own [sins] to the Lord, you have great reward: for one says, I said, I will confess against myself mine iniquity to the Lord, and Thou forgavest the impiety of my heart. Psalm 32:5

Do you wish to judge? Judge your own [sins]. No one will accuse you, if you condemn yourself: but he will accuse if you do not condemn; he will accuse you, unless thou convict yourself; will accuse you of insensibility. You have seen such an one angry, irritated, doing something else out of place? Think at once, even thou on your own [faults]: and thus you will not greatly condemn him, and wilt free yourself from the load of your past transgressions. If we thus regulate our own conduct, if we thus manage our own life, if we condemn ourselves, we shall probably not commit many sins, and we shall do many good things, being fair and moderate; and shall enjoy all the promises to them that love God: to which may all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world with end. Amen.

 

Hebrews 11:3-4

Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaks.

1. Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs [of the world].

Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, Call to remembrance the former days Hebrews 10:32; next from the Scripture saying, But the just shall live by faith Hebrews 10:38; afterwards from arguments, saying, But Faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11:1 And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.

For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: that there may be comfort for you it is said through our mutual faith. Romans 1:12 For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.

2. What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he says, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even by a Word? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.

Therefore the philosophers expressly say that 'nothing comes out of things that are not' being sensual Jude 19, and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that God is without beginning, and unborn ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.

Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. Through faith we understand that the worlds were made. Why through faith? Because the things that are seen were not made of things which do appear. For this is Faith.

3. Having thus stated the general [princi ple], he afterwards tests it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, by whom the world was outweighed in worth. Hebrews 11:38

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, For you also (he says) have suffered like things of your own countrymen. 1 Thessalonians 2:14 And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God's part has not yet been carried out towards him.

And by a more excellent sacrifice in this place, he means that which is more honorable, more splendid, more necessary.

And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [Have you] not [sinned], if you rightly offer, but dost not rightly divide? Genesis 4:7, Septuagint So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother's hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].

And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.

And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise testified of that he was righteous? It is said, that fire came down and consumed the sacrifices. For instead of [And the Lord] had respect to Abel and to his sacrifices Genesis 4:4, the Syriac said, And He set them on fire. He therefore who both by word and deed bore witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.

But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?

What is, and by it he being dead yet speaks? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? 'The influence coming from him is great, he means, and he yet speaks; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall you die. For by how much the more grievous a man's sufferings are, so much the greater is his glory.'

How does he yet speak? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man's suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.

Hebrews 11:5-6

4. By faith Enoch was translated, that he should not see death, and was not found, because God had translated him. This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: You have sinned: do not add thereto. Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, 'What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?' He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] is a rewarder. Whence [knew he this]? For He recompensed Abel, do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

How was it by faith that Enoch was translated? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? But without faith it is impossible to please Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

5. It is necessary to believe that He is, not 'what He is.' If that He is needs Faith, and not reasonings; it is impossible to comprehend by reasoning 'what He is.' If that He is a rewarder needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Do you see that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but that he should not see death.

Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves, and do not expect a reward, are not well-pleasing; as neither are the heathen. For He becomes a rewarder of them that diligently seek Him by works and by knowledge.

6. Since then we have a rewarder, let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to those who diligently seek Him, He is a rewarder, so to those who seek Him not, the contrary.

Seek (He says) and you shall find Matthew 7:7: but how can we find the Lord? Consider how gold is found; with much labor. [I sought the Lord] with my hands (it is said) by night before Him, and I was not deceived Psalm 76:2, that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?

For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as you seek your money or your son. Will you not leave your home for Him? Have you never left your home for money? Do you not busy yourself in all ways? When you have found [it], are you not full of confidence?

7. Seek (He says) and you shall find. For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.

And how, you say, is this cloud broken through? If we draw to ourselves the beams of the sun of righteousness. The lifting up of my hands (it is said) is an evening sacrifice. Psalm 141:2 With our hands let us also lift up our mind: ye who have been initiated know what I mean, perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.

I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, can you not stretch forth the hands? Stretch forth the will, stretch forth as far as you will, yea even to heaven itself. Even should you wish to touch the very summit, even if you would ascend higher and walk thereon, it is open to you. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! How swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.

The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself.  For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].

8. Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.

For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest you irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between you and him, as between a child and a man: but if you are furious you have made yourself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? The poor-spirited (it is said) is mightily simple. Proverbs 14:29 The simple then is a child: and he who is longsuffering (it is said) is abundant in wisdom. This abundant wisdom then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

 

Hebrews 11:7

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by Faith.

1. By faith (he says) Noah being warned of God. As the Son of God, speaking of His own coming, said, In the days of Noah they married and were given in marriage Luke 17:26-27, therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.

For what does he say? By faith being warned of God. What is being warned of God? It is, It having been foretold to him. But why is the expression divine communication Luke 2:26 used? For in another place also it is said, and it was communicated to him by the Spirit, and again, and what says the divine communication? Romans 11:4 Do you see the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit. But why did he speak thus? The prophecy is called a divine communication.

Of things not seen as yet, he says, that is of the rain.

Moved with fear, prepared an ark. Reason indeed suggested nothing of this sort; For they were marrying and being given in marriage; the air was clear, there were no signs [of change]: but nevertheless he feared: By faith (he says) Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.

How is it, By the which he condemned the world? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.

And he became (he says) heir of the righteousness which is by Faith: that is, by his believing God he was shown to be righteous. For this is the [part] of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary.  Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.

Hebrews 11:8-9

2. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise. [By faith]: for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these [patriarchs] as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. He escaped from his country and his home, and went out not knowing whither he went.

And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, To you will I give this land, and to your seed Genesis 12:7; 13:15), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, To you, and to your seed, not, to you through your seed, but to you and to your seed): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account [the Apostle] says, with the heirs of the same promise; not himself alone, he means; but the heirs also.

Hebrews 11:13

3. These all died in faith, he says, not having obtained the promises. At this place it is worth while to make two enquiries; how, after saying that [God] translated Enoch, and he was not found, so that he did not see death, does he say, These all died in Faith. And again, after saying, they not having obtained the promises, he declares that Noah had received a reward, to the saving of his house, and that Enoch had been translated, and that Abel yet speaks, and that Abraham had gained a hold on the land, and yet he says, These all died in Faith, not having obtained the promises. What then is [meant]?

It is necessary to solve the first [difficulty], and then the second. These all (he says) died in faith. The word all is used here not because all had died, but because with that one exception all these had died, whom we know to be dead.

And the [statement] not having obtained the promises, is true: for surely the promise to Noah was not to be this [which is here spoken of]. But further, of what kind of promises is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, Whosoever has left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life. Matthew 19:29 And again, Seek the kingdom of God, and all these things shall be added unto you. Matthew 6:33 Do you see that these things are given by Him in the way of addition, that we might not faint? For as the athletes have the benefit of careful attention, even when engaged in the combat, but do not then enjoy entire ease, living under rules, yet afterwards they enjoy it entire: so God also does not grant us here to partake of entire ease. For even here He does give [some].

4. But having seen them afar off, he says, and embraced them. Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are the promises of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were [thus] confident through Faith only.

Having seen them afar off: four generations before; for after so many [generations], they went up out of Egypt.

And embraced them, says he, and were glad. They were so persuaded of them as even to embrace [or salute] them, from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.

Hebrews 11:10

For they looked (he says) for the city which has foundations, whose builder and maker is God. Do you see that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future city: whereas God again and again speaks to us of the city which is above, and yet we seek that which is here. He said to them, I will give you the things of the present [world]. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.

What is, the city which has foundations? For are not these [which are visible] foundations? In comparison of the other, they are not.

Whose Builder and Maker is God. O! What an encomium on that city!

Hebrews 11:11

5. By faith also Sarah herself, he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How by faith, when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, I laughed not Genesis 18:15, arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.

By faith also Sarah received strength to conceive seed even when she was past age. What is, to conceive seed? She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.

Hebrews 11:12

Wherefore even from one they all sprang, as the stars of the sky, and as the sand which is by the sea-shore. Wherefore (he says) even from one they all sprang. Here he not only says that she bare [a child], but that she also became mother of so many as not even fruitful wombs [are mothers of]. As the stars, He says. How then is it that He often numbers them, although He said, As the stars of the heaven shall not be numbered, so neither shall your seed? Genesis 15:5 He either means the excess, or else [speaks of] those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.

6. But if the things which He promised as additional, are so admirable, so beyond expectation, so magnificent, what will those be, to which these are an addition, to which these are somewhat over and above? What then can be more blessed than they who attain them? What more wretched than those who miss them? For if a man when driven out from his native country, is pitied by all; and when he has lost an inheritance is considered by all as an object of compassion, with what tears ought he to be bewailed, who fails of Heaven, and of the good things there stored up? Or rather, he is not even to be wept for: for one is wept for, when he suffers something of which he is not himself the cause; but when of his own choice he has entangled himself in evil, he is not worthy of tears, but of wailings; or rather then of mourning; since even our Lord Jesus Christ mourned and wept for Jerusalem, impious as it was. Truly we are worthy of weepings innumerable, of wailings innumerable. If the whole world should receive a voice, both stones, and wood, and trees, and wild beasts, and birds, and fishes, and in a word, the whole world, if receiving a voice it should bewail us who have failed of those good things, it would not bewail and lament enough. For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? What eye has not seen, and ear has not heard, and what has not entered into the heart of man 1 Corinthians 2:9, (he did not say, that they simply surpass [what we imagine]; but none has ever conceived) the things which God has prepared for them that love Him. For of what kind are those good things likely to be, of which God is the Preparer and Establisher? For if immediately after He had made us, when we had not yet done anything, He freely bestowed so great [favors], Paradise, familiar intercourse with Himself, promised us immortality, a life happy and freed from cares; what will He not bestow on those who have labored and struggled so greatly, and endured on His behalf? For us He spared not His Only Begotten, for us when we were enemies He gave up His own Son to death; of what will He not count us worthy, having become His friends? What will He not impart to us, having reconciled us to Himself?

7. He both is abundantly and infinitely rich; and He desires and earnestly endeavors to obtain our friendship; we do not thus earnestly endeavor. What am I saying, 'do not earnestly endeavor'? We do not wish to obtain the good things as He wishes it. And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For you are My friends (he says) if you do what I say to you. John 15:14 How wonderful! His enemies, who were at an infinite distance from Him, whom in all respects He excels by an incomparable superiority, these He has made His friends and calls them friends. What then should not one choose to suffer for the sake of this friendship? For the friendship of men we often incur danger, but for that of God, we do not even give up money. Our [condition] does indeed call for mourning, for mourning and tears and wailings, and loud lamentation and beating of the breast. We have fallen from our hope, we are humbled from our high estate, we have shown ourselves unworthy of the honor of God; even after His benefits we have become unfeeling, and ungrateful. The devil has stripped us of all our good things. We who were counted worthy to be sons; we His brethren and fellow-heirs have come to differ nothing from His enemies that insult Him.

Henceforward, what consolation shall there be for us? He called us to Heaven, and we have thrust ourselves down to hell. Swearing and lying and stealing and adultery, are poured out upon the earth. Hosea 4:2 Some mingle blood upon blood; and others do deeds worse than blood-shedding. Many of those that are wronged, many of those that are defrauded prefer ten thousand deaths to the suffering such things: and except they had feared God, would even have killed themselves, being so murderously disposed against themselves. Are not these things then worse than blood-shedding?

8. Woe is me, my soul! For the godly man is perished from the earth, and there is none upright among men Micah 7:1-2, Septuagint; let us also now cry out, first about our own selves: but aid me in my lamentation.

Perhaps some are even disgusted and laugh. For this very cause ought we to make our lamentations the more intense, because we are so mad and beside ourselves, that we do not know that we are mad, but laugh at things for which we ought to groan. O man! There is wrath revealed from heaven against all ungodliness and unrighteousness of men Romans 1:18; God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest. Psalm 50:3 A fire will burn before Him, and consume His enemies on every side. Psalm 97:3 The day of the Lord is as a burning oven. Malachi 4:1 And no man lays up these things in his mind, but these tremendous and fearful doctrines are more despised than fables, and are trodden under foot. He that hears—there is no one: while they who laugh and make sport are— all. What resource will there be for us? Whence shall we find safety? We are undone, we are utterly consumed , we have become the laughingstock of our enemies, and a mockery for the heathen and the Demons. Now is the devil greatly elated; he glories and is glad. The angels to whom we had been entrusted are all ashamed and in sadness: there is no man to convert [you]: all means have been used by us in vain, and we seem to you as idle talkers. It is seasonable even now to call on the heaven, because there is no man that hears; to take to witness the elements: Hear, O heaven! And give ear, O earth! For the Lord has spoken. Isaiah 1:2

Give a hand, stretch it forth, O you who have not yet been overwhelmed, to them who are undone through their drunkenness: ye that are whole to them that are sick, you that are sober-minded to them that are mad, that are giddily whirling round.

Let no man, I beseech you, prefer the favor of his friend to his salvation; and let violence and rebuke look to one thing only—his benefit. When one has been seized by a fever, even slaves lay hold of their Masters. For when that is pressing on him, throwing his mind into confusion, and a swarm of slaves are standing by, they recognize not the law of Master and Servant, in the calamity of the Master.

Let us collect ourselves, I exhort you: there are daily wars, submersions [of towns], destructions innumerable all around us, and on every side the wrath of God is enclosing us as in a net. And we, as though we were well-pleasing to Him, are in security. We all make our hands ready for unjust gains, none for helping others: all for plundering, none for protecting: each one is in earnest as to how he shall increase his possessions; no one as to how he shall aid the needy: each one has much anxiety how he may add to his wealth; no one how he may save his own soul. One fear possesses all, lest (you say) we should become poor; no man is in anguish and trembling lest we should fall into hell. These things call for lamentations, these call for accusation, these call for reprobation.

9. But I do not wish to speak of these things, but I am constrained by my grief. Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. O that my head were waters and my eyes a fountain of tears Jeremiah 9:1, that I might lament. Let us weep, beloved, let us weep, let us groan.

Possibly there may be some here who say, He talks to us of nothing but lamentation, nothing but tears. It was not my wish, believe me, it was not my wish, but rather to go through a course of commendations and praises: but now it is not the season for these. Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the thing to shrink from, but the committing things that call for sorrow. Do not thou be punished, and I will not mourn. Do not die, and I will not weep. If the body indeed lies dead, you call on all to grieve with you, and thinkest those without sympathy who do not mourn: And when the soul is perishing, do you tell us not to mourn?

But I cannot be a father, if I do not weep. I am a father full of affection. Hear how Paul exclaims, My little children, of whom I travail in birth again Galatians 4:19: what mother in child-birth utters cries so bitter as he! Would that it were possible for you to see the very fire that is in my heart, and you would know, that I burn [with grief] more intense than any woman, or gift that suffers untimely widowhood. She does not so mourn over her husband, nor any father over his son, as I do over this multitude that is here with us.

I see no progress. Everything turns to calumnies and accusations. No man makes it his business to please God; but (he says) 'let us speak evil of such an one or such an one.' 'Such an one is unfit to be among the Clergy.' 'Such an one does not lead a respectable life.' When we ought to be grieving for our own evils, we judge others, whereas we ought not to do this, even when we are pure from sins. For who makes you to differ (he says) and what have you which thou did not receive? But if you have received it, why do you glory, as though you had not received it? 1 Corinthians 4:7 And thou, why do you judge your brother Romans 14:10, being yourself full of innumerable evils? When you say, Such an one is a bad man, and a spendthrift, and vicious, think of yourself, and examine strictly your own [condition], and you will repent of what you have said. For there is no, no not any, such powerful stimulus to virtue, as the recollecting of our sins.

If we turn over these two things in our minds, we shall be enabled to attain the promised blessings, we shall be enabled to cleanse ourselves and wipe away [what is amiss]. Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where pain and sorrow and sighing are fled away Isaiah 35:10, that we may attain to the good things which surpass man's understanding, in Christ Jesus our Lord, for to Him is glory and power for ever and ever. Amen.

 

Hebrews 11:13-16

These all died in faith, not having received the promises, but having seen them afar off, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God, for He has prepared for them a city.

1. The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; As those blessed disciples did, of whom he says, They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy. c. xi. 37, 38

They called themselves therefore strangers; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. For the world (he says) has been crucified to me and I to the world. Galatians 6:14 But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, strangers and dead, that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that; and in short are not willing to look up even for a little while, nor to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.

2. And as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the morning has over-taken them, and bright day has come, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day; for work (it is said) while it is day John 9:4; when it is day we practice all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.

Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honor, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public shame, to the ridicule, the numberless jests of spectators and passers-by.

3. Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For since God has placed within us a tribunal which cannot be bribed nor ever utterly destroyed, even though we come to the very lowest depth of vice; therefore even the wicked themselves give sentence against themselves, and if one call them that which they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn what they do, even if not by their deeds, yet by their words, by their conscience, nay rather even by their deeds. For when they carry on their practices out of sight and secretly, they give the strongest proof of the opinion they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the covetous will condemn injustice, and the passionate will admire patience, and blame quarrelsomeness, and the wanton [will blame] wantonness.

How then (you say) does he pursue these things? From excessive indolence, not because he judges it good; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary more unsightly than anything.

4. The saints were strangers and sojourners. How and in what way? And where does Abraham confess himself a stranger and a sojourner? Probably indeed he even himself confessed it: but David both confessed I am a stranger and what? As all my fathers were. Psalm 39:12 For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.

What then? Did they mean that they were strangers from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.

But how were they strangers? They had no care for things here. And this they showed not by words, but by their deeds. In what way?

He said to Abraham, Leave that which seems your country and come to one that is foreign: And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, Offer up your son, and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.

And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life. For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.

And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?

5. And these things (he says) they said, seeking their own country. Ah! How great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us, neglecting everything, weeping like little children, are frightened at death.

Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.

They, however, were not such, but pressed on. And Paul even groaned; And we (he says) that are in this tabernacle do groan, being burdened. 2 Corinthians 5:4 Such were they who were with Abraham; strangers, he says, they were in respect of the whole world, and they sought a country.

What sort of country was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? But they sought that which is in Heaven? Thus they desired their departure hence, and so they pleased God; for God was not ashamed to be called their God.

6. Ah! How great a dignity! He vouch-safed to be called their God. What do you say? He is called the God of the earth, and the God of Heaven, and have you set it down as a great thing that He is not ashamed to be called their God? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.

And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say the God of Abraham. But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is not ashamed to be called the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. For one man who does the will of the Lord, is better than ten thousand transgressors. Sirach 16:3

Now that they called themselves strangers in this sense is manifest. But supposing that they said they were strangers on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, I am a stranger and a sojourner? Psalm 39:12 How are you a stranger? As (he says) all my fathers were. Do you see that they too were strangers? We have a country, he means, but not really our country. But how art you yourself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For as they were, he says, so also am I; and as he, so they too.

7. Let us even now become strangers; that God may not be ashamed of us to be called our God. For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if we decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, 'such a one does innumerable bad things, he is your slave, is he not?' We immediately say, by no means, to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other. — But they were so illustrious, so full of confidence, that not only was He not ashamed to be called from them, but He even Himself says, I am the God of Abraham, and the God of Isaac, and the God of Jacob. Exodus 3:6

Let us also, my beloved, become strangers; that God may not be ashamed of us; that He may not be ashamed, and deliver us up to Hell. Such were they who said, Lord, have we not prophesied in Your Name, and in Your Name have done many wonderful works! Matthew 7:22 But see what Christ says to them: I know you not: the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. I know you not, He says. How then dost Thou punish those whom You know not? I said, I know not, in a different sense: that is, I deny you, and renounce you. But God forbid that we should hear this fatal and terrible utterance. For if they who cast out demons and prophesied, were denied, because their life was not suitable thereto; how much more we!

8. And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.

For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.

Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. For the love of money is the root of all evil. 1 Timothy 6:10 Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: Depart from Me (He says); I never knew you Matthew 7:23, no not even then (He means) when you made a display of prophesyings, and were casting out demons.

It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].

But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity: even if he reach the highest honor, even if grace work in him to ordination, even if unto all the other things, for the sake of those who need his leadership, he also shall hear, I never knew you, no, not even then when grace wrought in you.

9. O! How strict shall the search be there as to purity of life! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. If you love Me John 14:15, He declares; He did not say, work miracles, but what? Keep My commandments. And again, I call you friends John 15:14, not when you cast out demons, but if you keep My words. For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.

These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am ap pointed to the ministering of the word, I should hold my peace.

What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, Today let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.

After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. Filthiness and foolish talking and jesting, let it not be even named among you. Ephesians 5:4 Let us be thus far in the right way.

There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.

If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

 

Hebrews 11:17-19

By faith [Abraham], when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, of whom it was said, That in Isaac shall your seed be called: accounting that God was able to raise him up even from the dead; from whence also he received him in a figure.

1. Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more. For what was of God seemed to be opposed to what was of God; and faith opposed faith, and command promise.

I mean this: He had said, Get you out of your country, and from your kindred, and I will give you this land. Genesis 12:1-7 He gave him none inheritance in it, no not so much as to set his foot on. Acts 7:5 Do you see how what was done was opposed to the promise? Again He said, In Isaac shall your seed be called Genesis 21:12, and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. You see the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.

For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? In the world (He says), you shall have tribulation. John 16:33 He that takes not his cross and follows Me, is not worthy of Me. Matthew 10:38 He that hates not his life shall not find it. John 12:25 And, He that forsakes not all that he has, and follows after Me, is not worthy of Me. Luke 14:27-33 And again, You shall be brought before rulers and kings for My sake. Matthew 10:18 And again, A man's foes shall be they of his own household. Matthew 10:36 But the things which pertain to rest are yonder.

But with regard to Abraham, it was different. He was enjoined to do what was opposed to the promises; and yet not even so was he troubled, nor did he stagger, nor think he had been deceived. But you endure nothing except what was promised, yet you are troubled.

2. He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony [therewith]. For they were in harmony; being opposed indeed according to human calculations, but in harmony [when viewed] by Faith. And how this was, the Apostle himself has taught us, by saying, accounting that God was able to raise Him up, even from the dead. By the same faith (he means) by which he believed that God gave what was not, and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.

And see; the good things came first, and the hard things afterwards, in his old age. But for you, on the contrary, (he says) the sad things are first, and the good things last. This for those who dare to say, 'He has promised us the good things after death; perhaps He has deceived us.' He shows that God is able to raise up even from the dead, and if God be able to raise from the dead, without all doubt He will pay all [that He has promised].

But if Abraham so many years before, believed that God is able to raise from the dead, much more ought we to believe it. You see (what I at first said) that death had not yet entered in and yet He drew them at once to the hope of the resurrection, and led them to such full assurance, that when bidden, they even slay their own sons, and readily offer up those from whom they expected to people the world.

And he shows another thing too, by saying, that God tempted Abraham. Genesis 22:1 What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken [of God]. For in their case indeed, it was necessary that they should he tried, because there were many who persecuted or plotted against them: but in Abraham's case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly.

And here he said emphatically, By faith, when he was tried, he offered up Isaac, for there was no other cause for his bringing the offering but that.

3. After this he pursues the same thought. No one (he says) could allege, that he had another son, and expected the promise to be fulfilled from him, and therefore confidently offered up this one. And (his words are) he offered up his only-begotten, who had received the promises. Why do you say only-begotten? What then? Of whom was Ishmael sprung? I mean only-begotten (he would say) so far as relates to the word of the promise. Therefore after saying, Only-begotten, showing that he says it for this reason, he added, of whom it was said, In Isaac shall your seed be called, that is, from him. Do you see how he admires what was done by the Patriarch? In Isaac shall your seed be called, and that son he brought to be sacrificed.

Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that Faith, but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings, but committed all to faith. And hence he was not afraid to say, that God was able to raise him up, even from the dead.

From whence also he received him in a figure, that is in idea, by the ram, he means. How? The ram having been slain, he was saved: so that by means of the ram he received him again, having slain it in his stead. But these things were types: for here it is the Son of God who is slain.

And observe, I beseech you, how great is His lovingkindness. For inasmuch as a great favor was to be given to men, He, wishing to do this, not by favor, but as a debtor, arranges that a man should first give up his own son on account of God's command, in order that He Himself might seem to be doing nothing great in giving up His own Son, since a man had done this before Him; that He might be supposed to do it not of grace, but of debt. For we wish to do this kindness also to those whom we love, others, to appear first to have received some little thing from them, and so give them all: and we boast more of the receiving than of the giving; and we do not say, We gave him this, but, We received this from him.

From whence also (are his words) he received him in a figure, i.e. as in a riddle (for the ram was as it were a figure of Isaac) or, as in a type. For since the sacrifice had been completed, and Isaac slain in purpose, therefore He gave him to the Patriarch.

4. You see, that what I am constantly saying, is shown in this case also? When we have proved that our mind is made perfect, and have shown that we disregard earthly things, then earthly things also are given to us; but not before; lest being bound to them already, receiving them we should be bound still. Loose yourself from your slavery first (He says), and then receive, that you may receive no longer as a slave, but as a master. Despise riches, and you shall be rich. Despise glory, and you shall be glorious. Despise the avenging yourself on your enemies, and then shall you attain it. Despise repose, and then you shall receive it that in receiving you may receive not as a prisoner, nor as a slave, but as a freeman.

For as in the case of little children, when the child eagerly desires childish playthings, we hide them from him with much care, as a ball, for instance, and such like things, that he may not be hindered from necessary things; but when he thinks little of them, and no longer longs for them, we give them fearlessly, knowing that henceforth no harm can come to him from them, the desire no longer having strength enough to draw him away from things necessary; so God also, when He sees that we no longer eagerly desire the things of this world, thenceforward permits us to use them. For we possess them as freemen and men, not as children.

For [in proof] that if you despise the avenging yourself on your enemies, you will then attain it, hear what he says, If your enemy hunger, feed him; if he thirst, give him drink, and he added, for in so doing, you shall heap coals of fire on his head. Romans 12:20 And again, that if you despise riches, you shall then obtain them, hear Christ saying, There is no man which has left father, or mother, or house, or brethren, who shall not receive an hundredfold, and shall inherit everlasting life. Matthew 19:29 And that if you despise glory, you shall then attain it, again hear Christ Himself saying, He that will be first among you, let him be your minister. Matthew 20:26 And again, For whosoever shall humble himself, he shall be exalted. Matthew 23:12

What do you say? If I give drink to mine enemy, do I then punish him? If I give up my goods, do I then possess them? If I humble myself, shall I then be exalted? Yea, He says, for such is My power, to give contraries by means of contraries. I abound in resources and in contrivances: be not afraid. The 'Nature of things' follows My will: not I attend upon Nature. I do all things: I am not controlled by them: wherefore also I am able to change their form and order.

5. And why do you wonder if [it is so] in these instances? For you will find the same also in all others. If you injure, you are injured; if you are injured, then you are uninjured; if you punish, then you have not punished another, but hast punished yourself. For he that loves iniquity, it is said, hates his own soul. Psalm 11:5, Septuagint Do you see that thou dost not injure, but art injured? Therefore also Paul says, Why do ye not rather take wrong? 1 Corinthians 6:7 Do you see that this is not to be wronged?

When you insult, then are you insulted. And most persons partly know this: as when they say one to another, Let us go away, do not disgrace yourself. Why? Because the difference is great between you and him: for however much you insult him, he accounts it a credit. Let us consider this in all cases, and be above insults. I will tell you how.

Should we have a contest with him who wears the purple, let us consider that in insulting him, we insult ourselves, for we become worthy to be disgraced. Tell me, what do you mean? When you are a citizen of Heaven, and hast the Philosophy that is above, do you disgrace yourself with him that minds earthly things? Philippians 3:19 For though he be in possession of countless riches, though he be in power, he does not as yet know the good that is therein. Do not in insulting him, insult yourself. Spare yourself, not him. Honor yourself, not him. Is there not some Proverb such as this, He that honors; honors himself? With good reason: for he honors not the other, but himself. Hear what a certain wise man says, Do honor to your soul according to the dignity thereof. Sirach 10:28 According to the dignity thereof, what is this? If he have defrauded (it means), do not thou defraud; if he has insulted, do not thou insult.

6. Tell me, I pray you, if some poor man has taken away clay thrown out of your yard, would you for this have summoned a court of justice? Surely not. Why? Lest you should disgrace yourself; lest all men should condemn you. The same also happens in this case. For the rich man is poor, and the more rich he is, the poorer is he in that which is indeed poverty. Gold is clay, cast out in the yard, not lying in your house, for your house is Heaven. For this, then, will you summon a Court of Justice, and will not the citizens on high condemn you? Will they not cast you out from their country, who art so mean, who art so shabby, as to choose to fight for a little clay? For if the world were yours, and then some one had taken it, ought thou to pay any attention to it?

Do you not know, that if you were to take the world ten times or an hundred times, or ten thousand times, and twice that, it is not to be compared with the least of the good things in Heaven? He then who admires the things here slights those yonder, since he judges these worthy of exertion, though so far inferior to the other. Nay, rather indeed he will not be able to admire those other. For how [can he], while he is passionately excited towards these earthly things? Let us cut through the cords and entanglements: for this is what earthly things are.

How long shall we be stooping down? How long shall we plot one against another, like wild beasts; like fishes? Nay rather, the wild beasts do not plot against each other, but [against] animals of a different tribe. A bear for instance does not readily kill a bear, nor a serpent kill a serpent, having respect for the sameness of race. But you, with one of the same race, and having innumerable claims, as common origin, rational faculties, the knowledge of God, ten thousand other things, the force of nature, him who is your kinsman, and partaker of the same nature— him you kill, and involvest in evils innumerable. For what, if you dost not thrust your sword, nor plunge your right hand into his neck, other things more grievous than this you do, when you involve him in innumerable evils. For if you had done the other, you would have freed him from anxiety, but now you encompass him with hunger, with slavery, with feelings of discouragement, with many sins. These things I say, and shall not cease to say, not [as] preparing you to commit murder: nor as urging you to some crime short of that; but that you may not be confident, as if you were not to give account. For (it says) he that takes away a livelihood Sirach 34:22 and asks bread, it says.

7. Let us at length keep our hands to ourselves, or rather, let us not keep them, but stretch them out honorably, not for grasping, but for almsgiving. Let us not have our hand unfruitful nor withered; for the hand which does not alms is withered; and that which is also grasping, is polluted and unclean.

Let no one eat with such hands; for this is an insult to those invited. For, tell me, if a man when he had made us lie down on tapestry and a soft couch and linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a tray of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us— would any man endure this infliction? Would he not rather have considered it an insult? Indeed I think he would, and would have gone straightway off. But now in fact, you see not hands filled with what is indeed filth, but even the very food, and yet thou dost not go off, nor flee, nor find fault. Nay, if he be a person in authority, thou even accountest it a grand affair, and destroyest your own soul, in eating such things. For covetousness is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed. Thou therefore, though you see him that sits at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung, or if there be anything more unclean than that, it is not so unclean and polluted as those viands), do you feel as if forsooth thou were highly honored, and as if you were going to enjoy yourself?

And do you not fear Paul who allows us to go without restraint to the Tables of the heathen if we wish, but not even if we wish to those of the covetous? For, if any man who is called a Brother 1 Corinthians 5:11, he says, meaning here by Brother every one who is a believer simply, not him who leads a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, but the believer though he be in the world, is a Brother. If any man, says he, that is called a Brother. 1 Corinthians 5:11 For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. If any man, he says, that is called a Brother, be a fornicator, or covetous or a drunkard, with such an one, no not to eat. But not so with respect to the heathen: but If any of them that believe not, meaning the heathen, bid you and you be disposed to go, whatsoever is set before you eat. 1 Corinthians 10:27

8. If any man that is called Brother be (he says) a drunkard. Oh! What strictness! Yet we not only do not avoid drunkards, but even go to their houses, partaking of what they set before us.

Therefore all things are upside down, all things are in confusion, and overthrown, and ruined. For tell me, if any such person should invite you to a banquet, you who art accounted poor and mean, and then should hear you say, Inasmuch as the things set before me are [the fruit] of overreaching, I will not endure to defile my own soul, would he not be mortified? Would he not be confounded? Would he not be ashamed? This alone were sufficient to correct him, and to make him call himself wretched for his wealth, and admire you for your poverty, if he saw himself with so great earnestness despised by you.

But we are become (I know not why) servants of men 1 Corinthians 7:23, though Paul cries aloud throughout, Be not ye the servants of men. Whence then have we become servants of men? Because we first became servants of the belly, and of money, and of glory, and of all the rest; we gave up the liberty which Christ bestowed on us.

What then awaits him who has become a servant (tell me)? Hear Christ saying, The servant abides not in the house for ever. John 8:35 You have a declaration complete in itself, that he never enters into the Kingdom; for this is what the House means. For, He says, in My Father's House are many mansions. John 14:2 The servant then abides not in the House for ever. By a servant He means him who is the servant of sin. But he that abides not in the House for ever, abides in Hell for ever, having no consolation from any quarter.

Nay, to this point of wickedness are matters come, that they even give alms out of these [ill-gotten gains], and many receive [them]. Therefore our boldness has broken down, and we are not able to rebuke any one. But however, henceforward at least, let us flee the mischief arising from this; and you who have rolled yourselves in this mire, cease from such defilement, and restrain your rage for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised: which may we all obtain in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

 

Hebrews 11:20-22

By faith, Isaac blessed Jacob and Esau concerning things to come. By faith, Jacob when he was a dying blessed both the sons of Joseph, and worshipped leaning on the top of his staff. By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones.

1. Many prophets and righteous men (it is said) have desired to see those things which you see, and have not seen them; and to hear those things which you hear and have not heard them. Matthew 13:17 Did then those righteous men know all the things to come? Yea, most certainly. For if because of the weakness of those who were not able to receive Him, the Son was not revealed,— He was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew the things to come, that is the resurrection of Christ.

Or he does not mean this: but that By faith, concerning things to come [means] not [concerning] the world to come, but concerning things to come in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?

But on the other hand he obtained the blessing, and yet did not receive it. You see that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy the blessing, but the blessings went to his posterity, while he himself obtained the things to come. For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, Few and evil have my days been Genesis 47:9; while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?

Do you see that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? You ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.

By Faith, he says, Isaac blessed Jacob and Esau concerning things to come (and yet Esau was the elder; but he puts Jacob first for his excellence). Do you see how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.

2. By Faith, Jacob when he was a dying, blessed both the sons of Joseph. Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. And worshipped leaning, he says, upon the top of his staff. Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, And he bowed himself upon the top of his staff. That is, even though he was now an old man, he bowed himself to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren bowed down to him: but it was afterwards to come to pass through the ten tribes. Do you see how he foretold the things which were to be afterwards? Do you see how great faith they had? How they believed concerning the things to come?

For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, both of there being a recompense, and of awaiting it, not under the same conditions, and of wrestling before the prizes.) And the things also which concern Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word to you and to your seed will I give this land; and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to speak of the Exodus, and to give commandment concerning his bones. He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have given commandment concerning his bones, unless he had been fully assured [of this]), they might look for their return [to Canaan].

Wherefore, when some men say, 'See! Even righteous men had care about their sepulchers,' let us reply to them, that it was for his reason: for he knew that the earth is the Lord's and all that therein is. Psalm 24:1 He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father there, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.

But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, the earth is the Lord's and all that therein is. Psalm 24:1 Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.

Hebrews 11:23

3. Hebrews 11:23 By faith, Moses when he was born, was hid three months of his parents. Do you see that in this case they hoped for things on the earth after their death? And many things were fulfilled after their death. This is for some who say, 'After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.'

Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.

He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For by Faith (he says) the harlot Rahab perished not with them that believed not, when she had received the spies with peace. And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.

But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? They saw (he says) that he was a proper child. The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.

And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For the receiving with joyfulness the spoiling of their goods Hebrews 10:34, and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it.

And (he says) they were not afraid of the king's commandment, although that was in operation, but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?

Hebrews 11:24-26

4. Next again an example appropriate to them, or rather greater than that. For, says he, Hebrews 11:24-26 by faith Moses when he had come to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward. As though he had said to them, 'No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king's son, has he despised this, as Moses did.' And that he did not simply leave [these things], he expressed by saying, he refused, that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.

And see how admirably Paul has put it. He did not say, 'Esteeming heaven, and the things in heaven,' 'greater riches than the treasures of Egypt,' but what? The reproach of Christ. For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.

Choosing rather (he says) to suffer affliction with the people of God. For you indeed suffer on your own account, but he chose [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.

Than (he says) to enjoy the pleasures of sin for a season. He called unwillingness to suffer affliction with the rest sin: this, he says, [Moses] accounted to be sin. If then he accounted it sin not to be ready to suffer affliction with the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.

But this he did, seeing some great things before him. Esteeming the reproach of Christ greater riches than the treasures of Egypt. What is, the reproach of Christ? It is being reproached in such ways as you are, the reproach which Christ endured; Or that he endured for Christ's sake: for that rock was Christ 1 Corinthians 10:4; the being reproached as you are.

But what is the reproach of Christ? That [because] we repudiate the [ways] of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, Will you kill me as you killed the Egyptian yesterday? Exodus 2:14 This is the reproach of Christ, to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, If Thou be the Son of God Matthew 27:40, from those for whom He was crucified, from those who were of the same race. This is the reproach of Christ when a man is reproached by those of his own family, or by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefited [by him].

In these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather the reproach of Christ than of Moses inasmuch as He suffered these things from His own. John 1:11 But neither did the one send forth lightnings, nor the Other feel any [anger], but He was reviled and endured all things, while they wagged their heads. Matthew 27:39 Since therefore it was probable that they [the readers] also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease is [the portion] of sin; but to be reproached, of Christ. For what then do you wish? The reproach of Christ, or ease?

Hebrews 11:27

5. Hebrews 11:27 By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible. What do you say? That he did not fear? And yet the Scripture says, that when he heard, he was afraid Exodus 2:14, and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, not fearing the wrath of the king, with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, 'He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.'

So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, 'Let us see whether God will save me.' And this the devil said to Christ, Cast Yourself down. Matthew 4:6 Do you see that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, he endured as seeing Him who is Invisible.

6. If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

For all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about always in our thoughts. For surely He might justly say to us, You have forgotten Me, I also will forget you. And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God's remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end. Therefore the prophet says, I will remember You from the land of Jordan, and from the little hill of Hermon. Psalm 42:6 The people which were in Babylon say this: being there, I will remember You.

7. Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children cf.Psalm 137:1; who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to the captives.

Do you see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to offer an oblation. Daniel 2:46

Do you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.

Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshipped them: Paul was a tent-maker, and they sacrificed to him as a God.

8. Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, What are you doing? We also are men of like passions with you Acts 14:15; whereas Daniel did nothing of this kind.

 For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, And as to me, O King, this secret has not been revealed to me through any wisdom that is in me. Daniel 2:30 And again; he was in the den for God's sake, and when the prophet brought him food, he says, For God has remembered me. Daniel 14:38 Thus humble and contrite was he.

He was in the den for God's sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.

What do you say? After so many achievements, after the miracle which had been wrought in the den, do you account yourself so humble? Yea, he says; for what things soever we have done, we are unprofitable servants. Luke 17:10 Thus by anticipation did he fulfill the evangelical precept, and accounted himself nothing. For God has remembered me, he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, We have sinned, we have committed iniquity. Daniel 4:6 And everywhere they show their humility.

And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. Who puts on the earth, says he, as a garment. See Jeremiah 43:12 and Psalm 104:2 And again, I have given it to Nebuchadnezzar My servant Jeremiah 27:6, and again from what he [the King] says in his letter). And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, Are you wiser than Daniel? Ezekiel 28:3 And after all these things he was thus humble, dying ten thousand times for the Lord's sake.

Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?

9. This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, Your gifts be to yourself. Daniel 5:17

For besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain [of gold]. Daniel 5:29

Moreover while Herod on hearing the cry It is the voice of a god and not of a man, inasmuch as he gave not God the glory, burst in sunder, and all his bowels gushed out Acts 12:22-23; see 1:18, this man received to himself even the honor belonging to God, not words only.

However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, And as to me, not through any wisdom that is in me. Daniel 2:30 And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and they called the one Jupiter and the other Mercurius. Acts 14:12

The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God's account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.

And here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.

But it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel's acceptance.

And what [of this], that he called him Belteshazzar, the name of his own god? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colors, and who adores the dragon.

Moreover the Babylonians were much more foolish than those at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.

If therefore we wish to obtain all good things, let us seek the things of God. For as they who seek the things of this world fail both of them and of the others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that we may attain also to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

 

Hebrews 11:28-31

Through faith, he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them. By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do, were drowned. By faith, the walls of Jericho fell down, after they had been compassed about seven days. By faith, the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

1. Paul is wont to establish many things incidently, and is very full of thoughts. For such is the grace of The Spirit. He does not comprehend a few ideas in a multitude of words, but includes great and manifold thought in brevity of expressions. Observe at least how, in the midst of exhortation, and when discoursing about faith, of what a type and mystery he reminds us, whereof we have the reality. Through faith (he says) he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them.

But what is the sprinkling of blood? A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the sprinkling anointing.) For God has brought us out from Egypt, from darkness, from idolatry.

Although what was done, was nothing, what was achieved was great. For what was done was blood; but was achieved, was salvation, and the stopping, and preventing of destruction. The angel feared the blood; for he knew of what it was a Type; he shuddered, thinking on the Lord's death; therefore he did not touch the door-posts.

Moses said, Smear, and they smeared, and were confident. And you, having the Blood of the Lamb Himself, are you not confident?

2. By faith, they passed through the Red Sea as by dry land. Again he compares one whole people with another, lest they should say, we cannot be as the saints.

By faith (he says) they passed through the Red Sea, as by dry land, which the Egyptians assaying to do, were drowned. Here he leads them also to a recollection of the sufferings in Egypt.

How, by faith? Because they had hoped to pass through the sea, and therefore they prayed: or rather it was Moses who prayed. Do you see that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Do you see that at the same time they both believed, and feared punishment, both in the blood on the doors, and in the Red Sea?

And he made it clear that it was [really] water, through those that fell into it, and were choked; that it was not a mere appearance: but as in the case of the lions those who were devoured proved the reality of the facts, and in the case of the fiery furnace, those who were burnt; so here also you see that the same things become to the one a cause of salvation and glory, and to the other of destruction.

So great a good is Faith. And when we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition be desperate. For what else was left [for them]? They were unarmed, compassed about by the Egyptians and the sea; and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless [He] saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them. cf. Wisdom 19:20

3. By faith, the walls of Jericho fell down, after they had been compassed about for seven days. For assuredly the sound of trumpets is not able to throw down stones, though one blow for ten thousand years; but Faith can do all things.

Do you see that in all cases it is not by natural sequence, nor yet by any law of nature that it was changed, but all is done contrary to expectation? Accordingly in this case also all is done contrary to expectation. For inasmuch as he had said again and again, that we ought to trust to the future hopes, he introduced all this argument with reason, showing that not now [only], but even from the beginning all the miracles have been accomplished and achieved by means of it.

By faith, the harlot Rahab perished not with them that believed not, having received the spies with peace. It would then be disgraceful, if you should appear more faithless even than a harlot. Yet she [merely] heard what the men related, and immediately believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe—and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.

Hebrews 11:32

4. Hebrews 11:32 And what shall I more say? For the time would fail me to tell. After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, [doing] both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently [in argument], if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient.

And what do I more say (he says)? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets.

Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What do you say? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.

Hebrews 11:33

And the prophets, he says, Hebrews 11:33 who through faith subdued kingdoms. You see that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?

By faith, he says, they subdued kingdoms; those with Gideon. Wrought righteousness; who? The same. Plainly he means here, kindness.

I think it is of David that he says they obtained promises. But of what sort were these? Those in which He said that his seed should sit upon his throne. Psalm 132:12

Hebrews 11:34

Stopped the mouths of lions, Hebrews 11:34 quenched the violence of fire, escaped the edge of the sword. See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in various temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.

Escaped the edge of the sword. I think that he is again speaking of the three children.

Out of weakness were made strong. Here he alludes to what took place at their return from Babylon. For out of weakness, is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also wax valiant and turn to flight armies of aliens? 'But to us,' some one says, 'no such thing has happened.' But these are figures of the things to come.

Hebrews 11:35

Women received their dead raised to life again. Hebrews 11:35 He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.

5. Hebrews 11:35 And others were tortured, not accepting deliverance, that they might obtain a better resurrection. But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did not accept [deliverance], that they might obtain a better resurrection. For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order to obtain a better resurrection, not such as the children of those women.

Here I think he alludes both to John and to James. For beheading is called torturing. It was in their power still to behold the sun. It was in their power to abstain from reproving [sinners], and yet they chose to die; even they who had raised others chose to die themselves, that they might obtain a better resurrection.

Hebrews 11:36

Hebrews 11:36 And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment. He ends with these; with things that come nearer home. For these [ex amples] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning bonds, imprisonments, scourges, stonings, alluding to the case of Stephen, also to that of Zacharias.

Wherefore he added, They were slain with the sword. What do you say? Some escaped the edge of the sword, and some were slain by the sword. Hebrews 11:34 What is this? Which do you praise? Which do you admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.

And you can not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind things greater than all that are in this present life, since the world is not worthy of them. What then do you wish to receive here? For it were an insult to you, should you receive your reward here.

6. Let us not then mind worldly things, nor seek our recompense here, nor be so beggarly. For if the whole world is not worthy of them, why do you seek after a part of it? And with good reason; for they are friends of God.

Now by the world does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for better is one that does the will of the Lord, than ten thousand transgressors Sirach 16:3; meaning by ten thousand not [merely] many, but an infinite multitude.

Consider of how great value is the righteous man. Joshua the son of Nun said, Let the sun stand still at Gibeon, the moon at the valley of Elom Joshua 10:12, and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Do you see that these things are for service fulfilling their appointed course?

This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].

Why was this? The name of Joshua [Jesus], was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Do you see the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief part of the creation, on the very head itself as he stood below; that so when you see Jesus in the form of Man saying the same, you may not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs all things; but not openly.

7. But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?

Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere? For why did he not [merely] say, Let the sun stand still, but added Let the sun stand still at the valley of Elom, that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course.)

We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? I and the Father will come unto him, He says, and We will make our abode with him. John 14:23 What need have I of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if you had entered into a palace, which would you choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with you? Much rather the latter than the former.

8. But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask you, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the son of Nun), and that He might teach us? For as when you hear a teacher lisping, and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? You know that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead you on, that you may continually apply yourself to prayer, that you may do it without ceasing, soberly, and with great watchfulness.

And by watching, I do not mean, merely the rising at night, but also the being sober in our prayers during the day. For such an one is called watchful. Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.

9. Prayer is a mighty weapon if it be made with suitable mind. And that you may learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, Hear what the unjust judge says. Luke 18:6 Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and although he will not give him because he is his friend (He says), yet because of his importunity he will rise and give to him. Luke 11:8  And continued assiduity made her worthy who was unworthy. It is not meet (He says) to take the children's bread and to cast it to the dogs. Yea! Lord! she says, for even the dogs eat [the crumbs] from their master's table. Matthew 15:26-27 Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. I have heard their groaning (He says) and have come down to deliver them. Acts 7:34 It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. 1 Timothy 5:5

If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, Be merciful to me a sinner Luke 18:13, we shall obtain all. For though we be not publicans, yet have we other sins not less than his.

For do not tell me, that you have gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, the ways of those who remember injuries [tend] to death. Proverbs 12:28, Septuagint And He that is angry with his brother without a cause, shall be in danger of hell, and he that calls his brother a fool Matthew 5:22, and senseless, and numberless such things.

But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.

10. Let us then say, even we, Be merciful to me a sinner, nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, I am not as this Publican Luke 18:11, and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, Be merciful to me a sinner Luke 18:13; but even if another should so call us, let us not be indignant.

But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, nor confession, but ostentation and vainglory. Is it ostentation (you say) to call one's self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Do you see that this is not confession, nor even candor? You said of yourself that you are such an one: be not indignant if you hear it also said by others, and art reproved.

In this way your sins are made lighter for you, when others reproach you: for they lay a burden on themselves indeed, but you they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, Let him alone (he says) the Lord has bidden him, that He might look on my humiliation (he says): And the Lord will requite me good for his cursing on this day. 2 Samuel 16:11-12

But thou while saying evil things of yourself, even in excess, if you hear not from others the commendations that are due to the most righteous, art enraged. Do you see that you are trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.

 

Hebrews 11:37-40

They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth.

1. At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.

For consider, I beseech you, Elijah, to whom our discourse has come round today, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that they were slain with the sword, were stoned, he goes back again to Elijah, who suffered the same things with them. See 2 Kings 1:8 For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.

For they wandered about (he says) in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy.

They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, but the Son of Man has not where to lay His head. Matthew 8:20 Why do I say no lodging-place? No standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].

Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea Acts 11:29, which was [the case] of these also.

Tormented [or ill-treated], he says; that is, suffering distress, in journeyings, in dangers.

But They wandered about, what is this? Wandering, he says, in deserts and in mountains and in dens and caves of the earth, like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.

2. What then is the reward of so great a change? What is the recompense?

They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?

Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till you have been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And are you vexed, that you have not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for you and those after you?

Do you see that we have the advantage of them? For God (he says) has provided some better thing for us. In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with you. Do you see His tender carefulness?

And he did not say, that they without us might not be crowned, but that they without us might not be made perfect; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are all one body, the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.