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HEBREWS xi. 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 speaketh."
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" (c. x. 32); next from the
Scripture saying, "But the just shall live by faith" (c. x.
38); afterwards from arguments, saying, "But Faith is the
substance of things hoped for, the evidence of things not seen."
(c. xi. 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." (Rom. i. 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.
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
saith, 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.
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."
(c. xi. 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 Thess.
ii. 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, ["Hast thou] not [sinned], if thou
rightly offer, but dost not rightly divide?" (Gen. iv. 7,
LXX.) 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" (Gen. iv. 4), the Syriac said, "And
He set them on fire." He therefore who both by word and deed bare
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 speaketh"? 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 speaketh"; that is, [Cain] slew him, but he
did not with him slay his glory and memory. He is not dead; therefore
neither shall ye 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.
(Ver. 5) "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: "Thou hast 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?
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. Seest thou
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.
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 ye shall find" (Matt. vii. 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" (Ps. lxxvii. 2. See
LXX [Ps. lxxvi. 3]), 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 thou seekest thy money or thy
son. Wilt thou not leave thy home for Him? Hast thou never left thy
home for money? Dost thou not busy thyself in all ways? When thou
hast found, art thou not full of confidence?
"Seek" (He says) "and ye 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." (Ps.
cxli. 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, canst thou not stretch forth the hands? Stretch forth the will,
stretch forth as far as thou wilt, yea even to heaven itself.
Even shouldst thou wish to touch the very summit, even if thou wouldst
ascend higher and walk thereon, it is open to thee. 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].
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 thou 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 thee and him, as between a child and a man: but if
thou art furious thou hast made thyself 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." (Prov. xiv. 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.
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