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HEBREWS xi. 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 worshiped 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."
"MANY prophets and righteous men" (it is said) "have desired to
see those things which ye see, and have not seen them; and to hear
those things which ye hear and have not heard them." (Matt. xiii.
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. Thou seest 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" (Gen. xlvii. 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?
Seest thou 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.and "By Faith," he
says," Isaac blessed Jacob Esau concerning things to come" (and
yet Esau was the elder; but he puts Jacob first for his
excellence). Seest thou how great was his Faith? Whence did he
promise to his sons so great blessings? Entirely from his having faith
in God.
"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
worshiped 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.
Seest thou how he foretold the things which were to be afterwards?
Seest thou 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, add 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
thee and to thy 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." (Ps. xxiv. 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 thither, 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 where-ever we may be buried,
"the earth is the Lord's and all that therein is." (Ps. xxiv.
1.) Certainly what must take place, does take place: to mourn
however, and lament, and bewail the departed, arises from littleness
of mind.
(Ver. 23) "By faith, Moses when he was born, was hid three
months of his parents." Dost thou 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" (c. x.
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?
Next again an example appropriate to them, or rather greater than
that. For, saith he, (ver. 24-26) "by faith Moses when he
was 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" (be says) "to suffer affliction with the people
of God." For ye 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 ye are, the reproach which Christ endured; Or that he
endured for Christ's sake: for "that rock was Christ" (1 Cor.
x. 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, "Wilt thou kill me as thou
killedst the Egyptian yesterday?" (Ex. ii.
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" (Matt. xxvii. 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 i. 11.)
But neither did the one send forth lightnings, nor the Other feel any
[anger], but He was reviled and endured all things, whilst they
"wagged their heads." (Matt. xxvii. 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 dost thou wish? "The
reproach of Christ," or ease?
(Ver. 27) "By faith he forsook Egypt not fearing the wrath of
the king; for he endured as seeing Him who is Invisible." What
dost thou say? That he did not fear? And yet the Scripture says,
that when he heard, he "was afraid " (Ex. ii. 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 Thyself
down." (Matt. iv. 6.) Seest thou 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."
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
alway in our thoughts. For surely He might justly say to us, "Thou
hast forgotten Me, I also will forget thee." 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 Thee from the land of Jordan,
and from the little hill of Hermon." (Ps. xlii. 6.) The
people which were in Babylon say this: being there, I will remember
Thee.
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. Ps. cxxxvii. 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.
Dost thou 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." (Dan. ii. 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 worshiped them: Paul was a tent-maker, and
they sacrificed to him as a God.
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 ye doing? we
also are men of like passions with you" (Acts xiv. 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 hath not been revealed to me through any wisdom that is in
me." (Dan. ii. 30.) And again; he was in the den for God's
sake, and when the prophet brought him food, he saith, "For God
hath remembered me." (Bel and the Dragon, yet. 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 sayest thou? After so many achievements, after the miracle
which had been wrought in the den, dost thou account thyself so
humble? Yea, he says; for what things soever we have done, "we are
unprofitable servants." (Luke xvii. 10.) Thus by anticipation
did he fulfill the evangelical precept, and accounted himself nothing.
For "God hath 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." (Song of the
Three Children, ver. 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 putteth on the earth," saith he, "as a
garment." (See Jer. xliii. 12 and Ps. civ. 2.) And
again, "I have given it to Nebuchadnezzar My servant" (Jer.
xxvii. 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, "Art thou
wiser than Daniel?" (Ezek. xxviii. 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?
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, "Thy gifts be to
thyself." (Dan. v. 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]. (Dan. v. 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 xii. 22, 23; see
i. 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." (Dan. ii. 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 xiv. 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.
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