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Hebrews xi. 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."
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 ye not confident?
"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. Seest
thou that everywhere Faith goes beyond human reasonings, and weakness
and lowliness? Seest thou 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 thou seest 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 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. Wisd. xix. 20.)
"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.
Seest thou 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 forthwith
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.
(Ver. 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 sayest thou? 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.
"And the prophets," he says, (ver. 33) "who through faith
subdued kingdoms." Thou seest 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." (Ps. cxxxii. 12.)
"Stopped the months of lions," (ver. 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 divers 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 hat he is again speaking
of the three children.
"Out of weakness were made strong." Here be 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." (Ver. 35 ) "Women
received their dead raised to life again." He here speaks of what
occurred in regard to the prophets, Elisha, [and] Elijah; for
they raised the dead.
(Ver. 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."
(Ver. 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 sayest
thou? Some "escaped the edge of the sword," and some "were slain
by the sword." (Ver. 34.) What is this? Which dost thou
praise? Which dost thou 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 thou canst 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 dost thou wish to receive here? For
it were an insult to thee, shouldst thou receive thy reward here.
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 dost thou 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 doeth
the will of the Lord, than ten thousand transgressors" (Ecclus.
xvi. 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" (Josh. x. 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. Seest thou 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. Seest thou 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 thou seest JESUS
in the form of Man saying the same, thou mayest 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.
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 xiv. 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 thou hadst entered into a palace, which
wouldst thou 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 thee?
Much rather the latter than the former.
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 thee, 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 thou hearest 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? thou knowest 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 thee on, that thou mayest continually apply thyself to
prayer, that thou mayest 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.
Prayer is a mighty weapon if it be made with suitable mind. And that
thou mayest learn its strength, continued entreaty has overcome
shamelessness, and injustice, and savage cruelty, and overbearing
rashness. For He says," Hear what the unjust judge saith."
(Luke xviii. 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 xi.
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." (Matt. xv. 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 am come down to deliver them." (Acts vii. 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 Tim.
v. 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 xviii. 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 thou hast 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." (Prov. xii. 28, LXX.) And
"He that is angry with his brother without a cause, shall be in
danger of hell," and he that "calleth his brother a fool" (Matt.
v. 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 xviii. 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 xviii. 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. Seest thou that this is not confession, nor even
candor? Thou saidst of thyself that thou art such an one: be not
indignant if thou hearest it also said by others, and art reproved.
In this way thy sins are made lighter for thee, when others reproach
thee: for they lay a burden on themselves indeed, but thee they lead
onwards into philosophy. Hear what the blessed David says, when
Shimei cursed him, "Let him alone" (he says) "the Lord hath
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
Sam. xvi. 11, 12.)
But thou while saying evil things of thyself, even in excess, if thou
hearest not from others the commendations that are due to the most
righteous, art enraged. Seest thou that thou art 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 roved 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.
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