Hebrews 11:24–12:2

"By faith Moses, when he was grown up, refused to be called a son of Pharaoh's daughter." If he had not believed in the promise of Abraham, he would have not refused to be corrupted by sin, nor would he have chosen to share ill treatment with the people of God. He considered the emulation of Christ, about whom he indeed wrote, to be more important than the wealth of the Egyptians, which he would have received, because in his expectation "he was looking ahead to the reward."

Next again an example appropriate to them, or rather greater than that. For, saith he, "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.

"By faith, Moses, when he had grown up, refused." For he did this, hoping to receive greater goods than those present. And the phrase "refused" indicates that he was determined to alienate himself.

He arrived at the example most dear to them — that of Moses, which is why he dwells on it at greater length. The structure of his thought is as follows: "By faith Moses refused to be called the son of Pharaoh's daughter." When? "When he was come to years," that is, having already reached manhood. Evidently because he hoped to receive something greater in return. The word "refused" shows a strong hatred and inner aversion to the decrees of the king.

614. – Then (v. 24) he shows what Moses did by faith; first what he did; secondly, that what he did pertained to faith (v. 26b).

615. – Here he touches on the history recorded in Exodus (2), where it is stated that Pharaoh's daughter had him nursed by his mother and adopted him as a son. But he denied himself to be her son, not in word, but in deed; because against Pharaoh's will he killed an Egyptian who had harmed a Hebrew. Therefore, he says, by faith, when he was grown up, he denied himself to be the son of Pharaoh's daughter. With what feelings he did this he shows when he says, rather choosing to be afflicted with the people of God, than to have the pleasure of sin for a time. This indicates his marvelous virtue. For there are two things which men desire most, namely, pleasure and delight in external things; and they flee most from their opposites, namely, pain and affliction, which are opposed to the first, and poverty and abjection, which are opposed to the second. But Moses chose those two, because he preferred pain and affliction to temporal sin's pleasure, which is always associated with sin. He also chose poverty because of Christ: 'It is better to be humbled with the meek, then to divide spoils with the proud' (Pr. 16:19); 'I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners' (Ps. 83:11). As to the first he says, rather choosing to be afflicted with the people of God, whom Pharaoh afflicted, than to have the pleasure of sin for a time; which he would have had, if he had afflicted the children of Israel with the Egyptians. As to the second, namely, that he chose poverty, he says: esteeming the reproach of Christ greater riches, i.e., for the faith of Christ, for which he endured a reproach from his brothers, as is stated in Exodus (2:14): 'Will you kill me, as you did yesterday kill the Egyptian?' This reproach was a figure that Christ would have to endure reproaches from the Jews: 'My heart has expected reproach and misery' (Ps. 68:21). But he esteemed those two things greater riches than the treasures of the Egyptians: 'The riches of salvation, wisdom and knowledge' (Is. 33:6).

"Choosing rather" (he 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.

"to enjoy the momentary pleasures of sin," He called it a sin, not to collaborate or to suffer together with the people of God: not to enjoy the benefits of this sin. Whose? So that he would not be afflicted with the sufferings of the people of God.

For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last the luxury and deceit, and knows that on their account he suffers evil.

He arrived at the example most dear to them — that of Moses, which is why he dwells on it at greater length. The structure of his thought is as follows: "By faith Moses refused to be called the son of Pharaoh's daughter." When? "When he was come to years," that is, having already reached manhood. Evidently because he hoped to receive something greater in return. The word "refused" shows a strong hatred and inner aversion to the decrees of the king. See how he calls it sin — not to suffer together with one's brethren. This God also reproaches through the prophets: "and are not grieved for the affliction of Joseph" (Amos 6:6); and again: she did not go out to mourn for the house of her neighbor (general thought from Amos 5). And upon those who mourn in the prophet Ezekiel a mark is placed; but concerning those who endured nothing of the sort, the angels are given a command to slay them (Ezek. 9:4–6). If those who do not voluntarily suffer together with the suffering are sinning, then what must one think of those who inflict evil on others and generally commit evil? Thus he calls participation in royal luxury "the passing pleasures of sin."

He adds accordingly, "God having provided some better thing for us (for He was good), that they should not without us be made perfect. Wherefore also, having encompassing us such a cloud," holy and transparent, "of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith." Since, then, he specifies one salvation in Christ of the righteous, and of us he has expressed the former unambiguously, and saying nothing less respecting Moses, adds, "Esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect to the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing Him who is invisible."

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.

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"; 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?" 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," 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." 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." 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?

"greater riches than the treasures of Egypt." He did not say; he considered the greater wealth of the treasures in Egypt to be the goods laid up in heaven, but rather, showing more of his virtue, he said, "the reproach of Christ," that is, to be reproached as Christ was. "Who made you ruler over us?" (Ex. 2:14) For this is what Christ also heard, "By what authority do you do these things?" (Matt. 21:23) It is the shame of being reproached for the sake of Christ. "The rock was Christ." (1 Cor. 10:4) But he, for that rock and to give water from it (Ex. 27:1), was greatly reviled by the Jews.

"the reproach of Christ." What is the reproach of Christ? That is to say, to be reproached in such a way, showing the reproach that Christ endured. The fact that he endured it for the sake of Christ. The rock was Christ. It is also fitting that he was affected by shame. When he heard: "Do you wish to kill me as you killed the Egyptians yesterday?" (Ex. 2:11-12; Acts 7:28) this is the reproach of Christ, being subjected to evils and injuries until the very end of his spirit: just as he endured and heard insults, "If you are the Son of God, come down from the cross." (Matt. 27:40) For both were being reproached by their own kindred, on behalf of those whom they had benefited.

For he was looking. Do you see the faith?

What is the "abuse suffered for the Christ"? It is bearing the reproach of such things, while revealing the reproach that Christ endured. Or it can mean that Moses endured reproach because of Christ—for "the rock was Christ"—since it was likely that Moses was vilified when he heard, "You don't wish to kill me in the same way that you killed the Egyptian yesterday, do you?" That is the "abuse suffered for the Christ," namely, to suffer ill until one's end and last draught of breath, just as Christ himself was reviled and heard, "If you are the Son of God, come down from the cross." For both were reviled by their very own countrymen for whom they were doing good works.

What was a type of Christ, the similarity to the reproaches of Christ, was committed against religion by the adversaries.

He did not say: the good things stored up in heaven, but, showing his virtue and again encouraging them, he said: "the reproach of Christ." For just as Christ was later reproached by those whom He had benefited, and was finally crucified, so too was Moses treated beforehand by those who enjoyed his benefactions. For that very Hebrew whom Moses had delivered from the hand of the Egyptian, said to him the next day: "Who made you a ruler and a judge over us? Do you intend to kill me as you killed the Egyptian?" (Exod. 2:14). In general, without doubt, to be subjected to reproaches or torments from one's own kinsmen and beneficiaries — this is "the reproach of Christ." And every reproach for doing good, directed against the one who does it, and in general every undeserved attack — this is "the reproach of Christ." So too the Lord was subjected to slander, called a friend of tax collectors because He ate with them for the sake of their salvation. Therefore, just as luxury is sinful, so reproach is Christ's. So do not be indignant if you suffer oppression from your countrymen, looking to the so glorious Moses and, what is even more important, to Christ Himself. And the murmuring against Moses at the rock was the reproach of Christ. For the rock is Christ (1 Cor. 10:4).

Obviously, with the eyes of faith.

616. – Then when he says, for he looked unto the reward, he shows that those actions of Moses pertained to faith in Christ. But it should be noted that some things are good and delightful to themselves, and other things sad and evil. But no one may prefer evil things for their own sake, but for an end, as a sick person chooses a bitter potion, and sad things to delightful things by reason of some greater good which he can obtain by them. And so the saints, by hope of the ultimate end of eternal happiness, chose affliction and poverty over riches and pleasures, because by them they would have been hindered from attaining the end they hoped: 'Blessed are you when they shall revile you, and persecute you, and speak all that is evil against you,' and he continues: 'Be glad and rejoice, for your reward is very great in heaven' (Mt. 5:11); 'I am your protector and your reward exceedingly great' (Gen. 15:1). Therefore, he says that he did this because he looked with the eyes of faith to the reward, which he hoped therefrom. Hence, 'faith is the substance of things to be hoped for; the evidence of things that appear not', as was stated above.

"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," 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." 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.

"By faith, he left Egypt." He went out by faith, so as not to test God whether He saves. And not to test Him was by faith. For believing, he would come and bring out the people. "not fearing the wrath of the king." And yet, in the Exodus, it is said that he was afraid. But there is nothing contradictory. For he was not afraid to such an extent, but returned again. For he was afraid that he would not return to Egypt anymore. Therefore, the phrase "not fearing the wrath of the king" implies the understanding of returning again. The first time he was afraid, not of the king, but not wanting to throw himself into imminent danger. For this was a test of faith in God.

And that he was not afraid that the anger would be so great as to seek him out after he had fled. Therefore, he did not flee far, but from neighboring places. And this was a matter of faith.

"for he endured as seeing him who is invisible." He saw God, who is invisible, as if he had seen Him with physical eyes. However, he saw Him with the eyes of the mind, and he bravely endured everything, namely the hardships along with the people of God, flight, and all other things. For the sake of great patience, it is important to have God in mind.

What do you say? In the book of Exodus it is written: "Moses was afraid," because "this matter has become known" (Ex. 2:14). But understand "not fearing" here in the sense that Moses appeared again in Egypt and took upon himself the leadership over the Hebrews. For one who was afraid should not have returned at all and taken up his former task. But since he returned again, he showed that he believed in God. So then, why did he not remain in Egypt but left it, if indeed he was not afraid? Because to expose oneself to obvious danger and say: will God not save me? — this is characteristic of one who tempts God, and is a diabolical thing, just as the devil said to the Lord: "throw Yourself down" (Matt. 4:6). Or understand "not fearing the wrath of the king" in this way: that he fled, having believed that he would escape, and that the king, being angered against him, would not pursue him on his part, and even if he did pursue, he would not catch him. A sign of this is that he chose to spend his time far from his kinsmen, and hid himself. Therefore this is a matter of faith.

For, as if seeing that God was with him, he endured all things. For to have God always in mind is a matter of very great patience, as David also says: "I have set the Lord always before me" (Ps. 16:8) and so on.

617. – After describing Moses' faith in regard to what he did in Egypt, the Apostle now shows what he did in regard to what he did during the departure from Egypt. In regard to this he does three things: first, he shows what he did during the departure from Egypt; secondly, the manner of their departure (v. 28); thirdly, what was done by faith with the unbelieving people (v. 31).

618. – He says, therefore, that by faith Moses left Egypt. But, as recorded in Exodus (chap. 2), he first left Egypt after killing an Egyptian; but he left it a second time, when he led all the sons of Israel out of Egypt. But a Gloss explains about the second departure, because he continues, not fearing the anger, i.e., the indignation, of the king. For at his first departure it is recorded in Exodus (chap. 2) that he feared him: 'He that is good for nothing shall feel the king's anger' (Pr. 14:35). But at the second he did not fear him: 'The just, bold as a lion, shall be without dread' (Pr. 28:1). But it can be referred to the first.

619. – But didn't he fear then? I answer that there are two things to be considered in fear: one is that it can be blameworthy, namely, when through fear a person does what should not be done, or neglects to do what should be done. This is not the way Moses feared, because fear did not cause him to neglect helping his brothers. The other can be praiseworthy, namely, when keeping the faith a person flees from danger because of a present fear: 'When they shall persecute you in one city, flee to another' (Mt. 10:23). For if a person, while preserving his honor could avoid danger and does not, he would be foolish and tempting God which is diabolical. This is the way Jesus hid from those who would stone Him, and refused the devil's suggestion to cast Himself down. So, too, Moses, trusting in God's help, fled for a time, because he feared the king. He proves that he did this by faith, because faith is about invisible things. And he endured, i.e., awaited, the invisible God and his help as seeing him: 'Let your heart take courage and wait for the Lord' (Ps. 26:14). For Moses awaited God's help at both departures; hence, at the first one he said: 'The God of my father is my helper' (Ex. 2:22); and at the second: 'The Lord will fight for you, and you shall hold your peace' (Ex. 14:14).

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, he kept the Passover." For Moses said: "Mark the doorposts so that you may be saved," (Ex. 12:23) and they believed that they were to be saved. Indeed, they believed that they would be saved through the blood of the lamb, he says, and they achieved this. Therefore, how will you not believe even more that you are to be saved through the blood of Christ, and you will be saved from all who lie in wait for you? "and the sprinkling of blood." He called the sprinkling of blood the anointing of the doorposts, so that the Destroyer angel would not touch them. This was, however, a type of the blood of the Lamb of God. For through His blood we drive away the destroyer Satan.

How would he, without faith, have believed that death would be prevented by the blood of a sheep? He recognized in advance the reality in the type and had a premonition of the power of the Lord's blood.

Paul everywhere introduces the mystery in passing, as here too in the course of his exhortation he mentions the mystery of Passover. For the pouring of that blood, that is, the anointing of the doorposts, signified the pouring of the Lord's Blood, by being anointed with which we escape in the night of this life the destroyer of the firstborn among all those who are anointed. Therefore Moses, having believed at that time that the anointing with blood would save the firstborn, commanded the people to do this. Although it was the blood of a lamb, yet since it prefigured the Blood of Christ, it displayed such power. But you, being anointed with the true Blood, will you not hope to be protected by it? Of course, yes. And he kept the Passover, that is, the eating of the lamb and the unleavened bread and the bitter herbs, and believed that the people, having departed from Egypt, would be saved. For the rite of that supper was adapted for the departure.

620. – Then (v. 28) he shows what he did as to the way he departed: first, he states what was done in preparing for the departure; secondly, as to the departure itself (v. 29); thirdly, as to what was done by faith in entering the promised land (v. 30).

621. – In regard to the first, he alludes to the history recorded in Exodus (12), where the Lord commanded them before the departure of the children of Israel, namely, that same night, to immolate a lamb and put its blood on both the side posts and on the upper door posts of the houses: then they were to eat the flesh roasted at the fire, and unleavened bread with wild lettuce, and to do many other things that were to be observed. And this is called the Pasch, i.e., the eating of the lamb and the shedding of blood, these two things occurring at that passage which they were to accomplish the next day. It is called the Pasch from 'paschin' in Greek, and 'passic' in Latin, or from the word 'phrase,' which in Hebrew is the same as 'passage.' But this prefigured that Christ would pass out of this world by His passion: 'That he would pass out of this world' (Jn. 13:1). It also instructs us that by the merit of His death we have passed from earthly things to heavenly, and from hell to heaven: 'Come over to me, all ye that desire me' (Sir. 24:26). This, of course, is accomplished in virtue of Christ's blood: 'Having, therefore, a confidence in the entering into of the holies by the blood of Christ' (Heb. 10:19). But two passings occurred during that Pasch: one, in which the Lord passed, striking the Egyptians; the other in which the people passed. So, too, with the blood of Christ, Who is the lamb without blemish, the posts of the faithful should be besmeared, namely, their intellect and affections. He says, by faith he celebrated the Pasch, i.e., the eating of the lamb, and the shedding of the blood to be smeared upon the posts of their house. Why did they do this? That he who destroyed the first born of the Egyptians might not touch them: 'He killed all the firstborn in the land of Egypt' (Ps. 77:51).

622. – But by whose ministry was this done? Was it done by good angels or the wicked? For it seems to have been the wicked angels: 'Which he sent by evil angels' (Ps. 77:49). I answer that it could have been both. Hence, it should be noted that the infliction of punishments is sometimes performed by good angels. For as Dionysius says in The Divine Names (ch. 4), to punish the evil is not evil, but to do evil is evil. For punishment is a work of justice, as is shown by the angel who struck the camp of the Assyrians, because he is believed to have been a good angel (Is. 57). Hence, such punishment is visited indifferently by the good and by the bad; but by the good in a manner different from the bad, because the good does not punish save by exercising divine justice upon the evil (and in Scripture such a work of the devil or of a good angel is attributed to God). But the evil angel, even though he obeys divine justice, does not do this from a love of justice; rather from the perversity of his will he afflicts the good and the bad, and preferably the good, if he is permitted, as in the case of Job. Therefore, the angel who said to Moses (Ex. 12:23): 'The Lord will pass through, striking the Egyptians' was a good angel, since he sometimes speaks in his own person. But sometimes evil spirits serve a good angel; hence, he used the services of their evil and perverse wills in the slaughter. Therefore, he says: 'Indignation and wrath and trouble, which he sent by evil angels' (Ps. 77:49). Therefore, the evil angel did not touch those who were sealed with blood, being restrained by terror and fear of God; but the good were deterred, wondering at God's power.

"By faith they crossed the Red Sea." In fact, the people who entered into it believed and crossed it as if on dry land. On the other hand, the Egyptians went into it without faith and received the reward for their crimes in the midst of it.

"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 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.

"By faith they passed through the Red Sea." Indeed, they believed that they would pass through, and they did pass through. Such is the power of faith, that it makes possible even those things that are impossible. "but the Egyptians, when they attempted to do the same." For perhaps they suspected that the sea was land, and they also tried to pass through, but their destruction showed that it was truly the sea, and not some kind of illusion. For it was divided beyond its nature for Israel, allowing them to walk on foot; however, it enclosed the Egyptians according to its nature. The purpose, however, was to lead them to believe and hope for the future, and for this reason, he stirred up all this discourse.

Lest they say: why do you put forward inimitable men? he brought the people as an example too. Imitate, he says, at least those from the crowd who believed that the water would not drown them, and so took courage, hoping in God, that they would pass "through the midst of the sea on dry ground" (Ex. 14:21–22); thus, faith makes the impossible possible. Why then do you not believe?

And no one, he says, can say that it was an illusion, that there was no water. For that it was a sea was proved by the Egyptians, who, although they attempted to enter the sea, were drowned by it, since the water suddenly rushed against them, whereas during the crossing of the Hebrews it stood as a wall. So too afterward the flame directed against the three youths showed that it was truly flame when it consumed the Babylonians, just as the lions prepared against Daniel tore apart his accusers.

623. – Then (v. 29) he shows what he did in the very passing: first, he shows this; secondly, he shows that this pertained to faith (v. 30b). He says, therefore, by faith they passed through the Red Sea, as by dry land. Two things were done there by faith: one was what the men did, namely, they committed themselves to cross over; and this was done only by faith. The other was on God's part, namely, that the waters acted as a wall for them. But this was by faith, for the working of miracles is attributed to faith: 'If you have faith as a grain of mustard seed, you shall say to this mountain, Remove from hence, thither, and it shall remove' (Mt. 17:19). Then he shows that this pertains to faith, because the Egyptians attempting this, i.e., willing to try it, were swallowed up, because they did not have faith: 'You stretch forth your hand, and the earth swallowed them' (Ex. 15:12).

"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 walls of Jericho."For they believed that the future would fall, and certainly faith directed even those things that were above nature. "By faith, Rahab the harlot." For when she had heard the men reporting, she believed and received them, although the others remained unbelieving.

"The place to the right is for others who have already pleased God, and have suffered for His name's sake; and you have yet much to accomplish before you can sit with them. But abide as you now do in your simplicity, and you will sit with them, and with all who do their deeds and bear what they have borne." "What have they borne?" said I. "Listen," said she: "scourges, prisons, great tribulations, crosses, wild beasts, for God's name's sake. On this account is assigned to them the division of sanctification on the right hand, and to every one who shall suffer for God's name: to the rest is assigned the division on the left. But both for those who sit on the right, and those who sit on the left, there are the same gifts and promises; only those sit on the right, and have some glory."

"By faith": for when God commanded, Joshua and the people did not doubt this and did not say: what is this? Can trumpet blasts destroy stones and fortresses? But they believed that it would happen, and it did (Josh. 6).

624. – Then when he says, By faith the walls of Jericho fell down, by the going round them seven days, he describes what happened when they entered the promised land. This is mentioned in Joshua (6), where it is stated that at God's command the priests for seven days should go around the first city beyond the Jordan, namely, Jericho, with the ark of the covenant, and on the seventh day the walls fell down. Here was something on the part of men, namely, that at the Lord's command they went round, believing that God's command would be fulfilled, and something on God's part, namely, the walls fell down by their going round.

625. – Morally, Jericho is interpreted moon or defect, and signifies this world. Its walls are the obstacles by which some are held fast in the world. By the trumpets, which the Levites and priests sounded, the voice of preachers is signified. By the going round for seven days is designated the course of the present time, which is completed in seven days. By this we are given to understand that all the obstacles of the world fall at the continuous sound of preaching: 'The weapons of our warfare are not carnal, but mighty to God unto pulling down of fortifications, destroying counsels and every height that exalts itself against the knowledge of God' (2 Cor. 10:4).

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, "There came men unto you who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom you seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish." Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.

Indeed, through the rumors about the miracles which had happened in Egypt and the desert, she believed that they would have possessed the land of Canaan, as God had said to Abraham. The apostle also added some words about the "explorers," who "were received by her in peace," because he wanted to show that they came out of her house in purity and honesty. In fact, they had not entered that place for the sake of fornication.

Rahab, who is a type of the church, suspended the scarlet thread from her window as a sign of salvation, to show that the nations would be saved through the Lord's passion.… The house of Rahab and all those with her were saved through the scarlet sign when Jericho was destroyed and burned and its king, a type of the devil, slain. So when this world is destroyed by fire and the devil who now has dominion over the world is overthrown, no one will be preserved for eternal salvation if that one is not found inside the house of the ecclesia which is marked with the scarlet sign, that is, with the blood of Christ. Or again, as in the flood, no one escaped the drowning of the world save those who were preserved in the ark of Noah, which is a type of the church.

This episode in the Old Testament is a series of important types [sacramenta] of future spiritual events. The harlot takes into her house the two spies sent by Jesus [Joshua] to survey the land. The church, which was a sinner, receives the law and the prophets, sent to spy out the faith of men, and acknowledges that "God is in heaven above and on the earth beneath." She receives from these same spies the scarlet sign of salvation, a color which is manifestly the color of royalty when considered as a dignity, and, when looked at, the color of blood. Both these features were found in the passion—the Lord was clothed in scarlet, and blood flowed from his side. Manasseh also received scarlet as a sign. The dwellings in Egypt marked with blood were spared, and with blood the book of the covenant was sprinkled and the people sanctified. Every member of the family found outside the house was guilty—a lesson that those apart from those called are responsible for their own death.

Thus also did Rahab the harlot, while condemning herself, inasmuch as she was a Gentile, guilty of all sins, nevertheless receive the three spies, who were spying out all the land, and hid them at her home; [which three were] doubtless [a type of] the Father and the Son, together with the Holy Spirit. And when the entire city in which she lived fell to ruins at the sounding of the seven trumpets, Rahab the harlot was preserved, when all was over [in ultimis], together with all her house, through faith of the scarlet sign; as the Lord also declared to those who did not receive His advent,-the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt,-when He said, "The publicans and the harlots go into the kingdom of heaven before you."

"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.

For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through which she let them down to escape from their enemies, also manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all nations are saved, receiving remission of sins, and continuing no longer in sin.

This command too is given to her who was once a "harlot": "All," she says, "who shall be found in your house shall be saved. But those who go out of the house — we are free from this oath of yours." If anyone, therefore, wishes to be saved, let him come into this house of her who was once a "harlot." Even if someone from that people wishes to be saved, let him come to this house, that he may be able to obtain salvation. Let him come to this house, in which the blood of Christ is the sign of redemption. For among those who said, "his blood be upon us and upon our children," the blood of Christ is unto condemnation. For Jesus "was set for the fall and for the rising again of many," and therefore, to those who contradict his "sign," "his blood" is made unto punishment, but to those who believe, unto salvation. Let no one, therefore, persuade himself, let no one deceive himself: outside this house, that is, outside the Church, no one is saved; if anyone goes outside, he becomes guilty of his own death. This is the sign of the blood, because here too is the purification which is established through the blood.

Our "Jesus sends" spies to the "king of Jericho," and they are received into lodging by a "harlot." But that harlot, who received the spies sent by Jesus, received them for this reason, that she might no longer be a "harlot." But also the soul of each one of us was a harlot, so long as it lived in the desires and lusts of the flesh. But it received the spies of Jesus, "the angels whom he sent before his face, that they might prepare his way." Yet if each soul received them out of faith, it places them not in lowly places nor in lower ones, but in the higher and lofty ones, because we have received Jesus the Lord not as lowly and earthly, but as one proceeding from the Father and coming from the heavens.

Lawlessness of life did not prevent salvation; faith covered the wounds of sin. Now, it is worth admiring the apostle's wisdom—or, rather, we ought sing the praises of the activity of the divine Spirit in associating a foreign woman and prostitute with Moses, Abraham, Noah, Enoch, and the other saints so as to establish the power of faith and repress the Jews' conceit. After all, six hundred thousand of them were consumed in the desert on account of lack of faith, as they gained no benefit from the way of life of the law. She on the contrary, though removed from kinship with Abraham, living outside the way of life of the law and spending most of her time in licentious behavior, through faith reaped salvation and foreshadowed in type the church. Just as she with faith gave admission to the spies, so the church did to the apostles. And as she was given the scarlet cord as a sign of salvation, so the church through the Lord's blood enjoyed the eternal goods.

Behold, as I also said above, he brings forward the most despised person in order to shame them through her as well, if they indeed prove to be worse than such a woman, and at the same time showed that the power of faith is great, if it produces such an effect even in despised people. So she too showed her faith by hiding the men who were being sought as spies. She would not have hidden them if she had not believed that the city would be taken. For she spoke thus: "I know that you will take this land; for we have heard of your deeds" (cf. Josh. 2:9–10). And she believed what she heard; but those who did not believe the miracles of God perished.

626. – Then when he says, by faith Rahab the harlot perished not with the unbelievers, he shows what was done by faith by one of the unbelievers, namely, by Rahab, as recorded in Joshua (chaps. 2 & 6). For when Joshua had sent spies to explore Jericho, they escaped with the aid of that woman who is called a harlot, i.e., an idolater. Or she was literally a harlot, with whom they stayed, not to sin but to hide. For the houses of such persons are visible especially at night. But they had come at night. Furthermore, her house was adjacent to the wall. But harlots take everyone without exception; therefore, it was easier for them to hide with her. Therefore, she was freed by faith, hence, he says, by faith Rahab the harlot did not perish with those who were disobedient [unbelievers], because she had given friendly welcome to the spies. She did not perish with the unbelievers, who perished corporally, because the spies had sworn to free her and everyone of her father's house; which they did. But why had they turned to her? Possibly because she would be less guilty, receiving all indiscriminately. Furthermore, it was not fitting that their safety be the occasion of death for the one harboring them. But by the fact that she was freed by receiving them is designated that those who receive the preachers of the gospel are delivered from eternal death: 'He that receives a prophet in the name of a prophet shall receive the reward of a prophet' (Mt. 10:11).

Why then should I review and adduce any further testimonies of faith from the history in our hands? "For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets "and what follows.

In order not to repeat all the details in his review of the works of faith, Paul stopped relating the stories of these ancient fathers, deciding not to describe their actions in their different aspects. However, he did not omit other cases, which he included in a short account, … that is, about the faith of Gideon, who defeated ten thousand Midianites with three thousand soldiers, and Barak, who by his faith destroyed the army of Sisera; and Samson, who by his faith killed one thousand men with the jaw of an ass; and Jephthah, who by his faith conquered twenty-two cities of the sons of the Ammonites; and David, who by his faith beat and killed Goliath; and Samuel, who by his faith prevailed among the Philistines; "and about the other prophets, who by faith conquered kingdoms" (in prophecy, not in the sword), "enforced justice" (that is, through the revenges and punishments that they inflicted on the impious), "received promises" (like Elisha, who went into ecstasy), "stopped the mouths of lions" (like the house of Daniel), "quenched raging fire" (like the house of Hananiah), "escaped the edge of the sword" (like those whom the Chaldaeans tried to slay together with the wise men of Babylon, and also Uriah and Elijah, and other prophets), "won strength out of weakness" (like King Hezekiah and Elisha), "became mighty in war" (like Abraham, Lot, Moses and Joshua), and "put foreign armies to flight" (like Samson, Barak, David and his companions, who were mentioned above).

"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.

When he had finished speaking about the harlot and had urged them based on the quality of the person, for the sake of conciseness he does not enumerate all the names: yet he does not cease the discourse.

"For time will fail me." He speaks of time as suitable for the letter and proportionate.

"of Gideon." What kind Gideon was. "of David." As for what David was, in that he was established on his throne, according to the literal sense indeed Solomon, but according to the spiritual understanding, Solomon, the spiritual Lord Jesus.

For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, "that we must out of much tribulation enter into the kingdom of God." For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, "unless," as says the apostle, "the time should fail me in speaking."

What is more manifest than the mystery of this "wood,"-that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, -a fact which they cannot deny.

Having brought the discourse to the harlot and sufficiently shaming them by the character of this person, he then for the sake of brevity does not enumerate all of them individually, so as not to appear lacking in propriety; yet neither does he remain entirely silent, but while seemingly concluding his discourse, he does not leave the matter unattended. And in this way, he neither wearies the listener, nor does he teach any less effectively what he intends, through the enumeration of a great number of persons.

What sort? Either this is said, as is customary for us to say, hyperbolically; or: the time needed for the epistle.

Some ask: for what reason does he place here Jephthah, and Samson, and Barak? What are you saying? Having spoken of a harlot, why should he not speak of them? There is no need to tell me about the rest of their life; but if they shone by faith, then pay attention to that. For the apostle is occupied not with biography, but with the demonstration of faith.

627. – Having described the things done through faith by the fathers before and during the very entry into the promised land, the Apostle now begins to give examples of those who were in the promised land. But because there were so many, he recites their deeds in a general way and, after giving the names of the fathers, he tells why he must be brief. In regard to this he does three things: first, he gives the names of the fathers and the reason why he passes over their deeds quickly; secondly, he shows what they did by faith (v. 34); thirdly, what they received by faith (v. 33b).

628. – He says, therefore: And what more shall I say? As if to say: I have come to the time they entered the promised land, regarding which a few things remain to be said. For so many things remain to be said that they cannot be explained: For time would fail me to tell of them, i.e., if I wanted to tell of them, there would be insufficient time to do so in a letter, which should be brief. Hence, Jerome writes to Paulinus: 'The space of an epistle does not allow me to say more.' Or it can mean the time of life. This is the way John speaks (19:25): 'But there are also many other signs which Jesus did; which if they were written every one, the world itself, I think, would not be able to contain the books that should be written.' Where a Gloss says that he is using hyperbole. This is not false, but a figure of speech. In Ps. 39 (v. 6) where we have: 'I have declared and I have spoken; they are multiplied above number,' Jerome's letter says: 'If I wanted to describe them, there are more than can be described.'

629. – Yet it should be noted that some of them did some good things, and some evil things. Hence, they are listed here only as to the good things they did or received. Yet it is probable that all of them finally were saints. For this reason the Apostle lists them in the catalogue of saints. First, therefore, he mentions Gideon, whose story appears in Judges (chaps. 6-8). He is mentioned first, both because he did nothing evil and because he did something very important; and probably because he received the greatest sign of the incarnation in the fleece and dew, concerning which it says in Ps. 71 (v. 6): 'He shall come down like rain upon the fleece.' Secondly, he mentions Barak in Judges (chaps. 4-5), who was not as famous as Gideon, to whom that victory was not credited, but to the woman. Perhaps this is why he passes him by. Thirdly, he mentions Samson (Jg. chaps. 13-16), who particularly deserves not to be mentioned here, because he sinned by killing himself. But Augustine in The City of God excuses this, because it is believed that he did this at God's command. The sign of this is that he could not have destroyed such a house by his own power, but by God's power, which does not cooperate with evil. Fourthly, he mentions Jephthah in Judges (chaps. 11-12), whom he lists after Samson, because he did not do the great things the latter did.

630. – But there is a question about Jephthah, whether he sinned by immolating his daughter as he vowed. For it seems not, because Judges (11:29) says: 'The spirit of the Lord came upon Jephthah' and then mentions the vow and the victory. But Jerome says the contrary, namely, that he was indiscreet in vowing and guilty in paying. I answer that something from the Holy Spirit was there, namely, an impulse to vow in general that he would immolate whatever he came upon that could be immolated; but there was also something from his own spirit, namely, that he immolated what he should not. In this he sinned, but later he repented. Similarly, Gideon sinned by making an ephod and tempting God, when he asked for a sign on the fleece. But he also repented later, as did David, whom he mentions next, saying, David and Samuel, who are discussed in the Books of Samuel, and the prophets, concerning whom time would fail me, if I wished to discuss them.

631. – But the next question is whether all the ones listed were prophets. I answer that the Holy Spirit can move to three things: namely, to know, to speak and to do; and to each of them in two ways. Sometimes He moves to know by making him understand what is seen, as in the case of Isaiah and the other prophets; hence, they are called seers: 'He that is now called a prophet, in time past was called a seer' (1 Sam 9:9); but sometimes without an understanding of what is seen, as in Pharaoh's dream and in Belshazzar's vision. He also moves one to speak in two ways: sometimes to know what he says, as David, sometimes without knowing, as Caiaphas and perhaps Balaam. Similarly, He sometimes moves one to do something and to know what he is doing, as Jeremiah, who hid his girdle by the Euphrates (Jer. 13:5); and sometimes without knowing, as Augustine On John says of the soldiers who divided Christ's garments among themselves without knowing the mystery to which that division was ordained. Therefore, it pertains to the notion of a prophet that he know what he sees or says or does. This is the way John says that Caiaphas prophesied, because he had something characteristic of prophecy. But the movement of the Holy Spirit is called an instinct by Augustine.

The soul is disposed to the gift of fortitude through the unconquerable shield of faith. Hence the Apostle to the Hebrews: "Who through faith conquered kingdoms; they were made strong in battle."

"And the prophets," he says, "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."

"through faith." All these did what they did by faith: Abraham, Moses, Joshua. "they conquered." They defeated, they destroyed whom? Abraham defeated the kings who had taken his nephew Lot captive, and the king of Gerar. Moses defeated the king of Egypt, and many others. Joshua, most of all. (Gen. 14:20; 15; Num. 25) "enforced justice." Abraham, Phinehas.

In this place, I believe he speaks of David. And he called kindness righteousness.

"obtained promises," of the Patriarchs, namely, Elijah, David, Joshua, Caleb, and many others. "closed the mouths of lions." Daniel, Samson.

I suppose he says these things concerning David. And he calls his benevolence "righteousness."

Soldiers who were with Gideon.

Who? They themselves, and Samson. They repelled the enemies of their kinsmen and fellow tribesmen, showing themselves, on the one hand, compassionate toward their own people, and on the other, rising up against the enemies who wronged them. In this consists the property of "righteousness" — to render to each according to their due.

As for example, David. For it says: "The Lord swore to David: of the fruit of your body I will set upon your throne" (Ps. 131:11). In the sensible meaning this was fulfilled in Solomon, but in the spiritual meaning – in the Lord Jesus, the True Solomon, the peaceful one, Peace itself. For thus they interpret the name Solomon, that is, peaceful.

Daniel (Dan. 6; Dan. 14) and Samson.

632. – Then (v. 33) he shows what the saints mentioned did: first, he shows this in general; secondly, by getting down to details (v. 33c). In regard to the first he does two things: first, he mentions the merits of their deeds; secondly, the reward (v. 33b).

633. – In regard to the first it should be noted that of all the outward acts of the moral virtues, the acts of courage and justice seem the most important, because they pertain most to the common good. For the republic is defended against its enemies by courage, and is preserved by justice. Hence, the Apostle commends the holy fathers on both: on courage, when he says, by faith they conquered kingdoms, i.e., kings, or even their kingdoms, as David and Joshua. Nevertheless, the saints spiritually overcame kingdoms, namely the kingdom of the devil, of whom Job (41:25) says: 'He is king over all the children of pride,' and the kingdom of the flesh: 'Let not sin reign in your mortal body' (Rom. 6:12); also the kingdom of the world: 'My kingdom is not of this world' (Jn. 18:36). But they conquered by faith: 'This is the victory which overcomes the world, our faith' (1 Jn. 5:4). For no one can despise present things except for the sake of goods to come, because it is mainly by contempt that the world is overcome, therefore, because faith shows us the invisible things for which the world is despised, our faith overcomes the world.

634. – He comes then to the acts of justice when he says, wrought justice. For justice is sometimes a general virtue, namely, when it obeys the divine law: 'The Lord is just and has loved justice' (Ps. 10:8); 'It is just to be subject to God' (2 Macc 9:12); 'He that does justice is just' (1 Jn. 3:7). But sometimes it is a special virtue and consists in human actions and exchanges, namely, when a person renders to everyone his due. But the saints had both: 'This is the inheritance of the servants of the Lord, and their justice with me, says the Lord' (Is. 54:17); 'If you desire wisdom, keep justice' (Sir. 1:33), namely, by obeying the commandments, and also by exercising it toward the people: 'I have done justice and judgment' (Ps. 118:121).

635. – Then when he says, they received, he shows what they obtained, because they received the promises. For God's promise is efficacious, because God never fails to keep His promise: 'Whatever he has promised he is able to perform' (Rom. 4:21); 'The Lord is faithful in all his words' (Ps. 144:13). But on the contrary he says above (11:13): 'These died according to faith, not having received the promises.' I answer that what is said here can be understood in three ways: in one way, that God's promise is the special one by which He promises the saints eternal life, which no one received before the coming of Christ: 'To confirm the promises made to the fathers' (Rom. 15:8); secondly, for the promise to inherit the promised land. This the earlier fathers, namely, Abraham, Isaac and Jacob, did not receive, but the later ones did, as Joshua and the other saints. Thirdly, for a particular promise made to individuals, as to David a kingdom and to Hezekiah health; and these are the promises they obtained.

636. – Then (v. 33b) he mentions particular benefits conferred on them: first, those which pertain to the removal of evil; secondly, to the performing of good (v. 34b). But the evils harmful to man are of two kinds: one is external and the other internal. He mentions the second when he says, they won strength out of weakness. But external evils are of two kinds, because they are caused either by an irrational creature or a rational. The second of these is mentioned when he says, they escaped the edge of the sword. From irrational sources in two ways: living or non-living. He touches on harm inflicted by inanimate things when he says, quenched raging fire; by animate when he says, they stopped the mouths of lions.

637. – He speaks in the plural, although there was only one, namely, Daniel, as it is also said in Matthew (2:20): 'They are dead that sought the life of the child,' for Herod was the only one who sought to kill the Child. The reason he does this is that he is speaking of all the saints generally, as of one college of saints; therefore, what one does he imputes to others and even to all, because it was done by the power of the Holy Spirit, which is common to all. Hence, even in that text he speaks as though of all. But it can also be said that this was completed in David who, as he says in 1 Sam (17:34). By the lion is spiritually understood the devil: 'Your adversary the devil, as a roaring lion, goes about seeking whom he may devour' (1 Pt 5:8). Therefore, one who represses his attacks stops the mouths of lions: 'I broke the jaws of the wicked man; and out of his mouth I took away the prey' (Jb. 29:17).

The soul is disposed to the gift of fortitude through the unconquerable shield of faith. Hence the Apostle to the Hebrews: "Who through faith conquered kingdoms; they were made strong in battle."

"Stopped the mouths of lions, 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 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.

"quenched the power of fire." The three boys, Ananias, Azarias, and Misael. "escaped the edge of the sword," For example, Elijah, from Jezebel, and David himself, from Saul. "were made strong out of weakness." And he speaks of those who returned from Babylonian captivity, and of Hezekiah. "became mighty in war." Abraham, Moses, Joshua, Samson, and David. Or that they not only returned from captivity through faith but also defeated neighboring nations.

Three youths (Dan. 3:10–22). He did not say they quenched the fire, but "the power of fire," which is stronger. For although it surrounded them, it did not have the power to burn them.

Also the three youths, or more accurately Elijah — the sword of Jezebel (3 Kingdoms 2–18), and David himself — the sword of Saul.

Those who returned from the Babylonian captivity: for they were no different from the bones of dead men, as stated in Ezekiel (Ezek. 37:11–14). But even the ailing Hezekiah received an extension of life (2 Kings 20:1–11).

This also refers to those same people who returned from Babylon. For the neighboring nations, who had always envied them, attacked them even more at that time, but they, trusting in the power of God, conquered them by faith (1 Macc. 6:28–42; 2 Macc. 8:1–6, etc.). But most of all, this applies to Samson.

638. – He mentions removal of harm from inanimate things when he says, they quenched raging fire, as in the case of the three boys in Daniel (chap. 3). Likewise, at the prayer of Moses and Aaron the fire was extinguished which had been sent by the Lord to devour the murmurers, as it says in Numbers (chap. 16). That fire is the internal impulse to concupiscence and anger. Therefore, one who restrains this impulse quenches the violence of fire: 'Fire has fallen on them and they shall not see the sun' (Ps. 57:9).

639. – The removal of evil from a rational creature is touched when he says, they escaped the edge of the sword, i.e., the attack of the enemy with sharp swords. But this happened to them very frequently, as is clear in the cases of Joshua, Gideon and David. But by the sword is understood an evil persuasion: 'Their tongues a sharp sword' (Ps. 56:7). One escapes those swords, when he puts an evil tongue to silence: 'Hedge in your ears with thorns, hear not a wicked tongue' (Sir. 28:28); 'The north wind drives away rain, as does a sad countenance a backbiting tongue' (Pr. 25:23).

640. – Internal harm is infirmity, concerning whose removal he says, they won strength out of weakness, as appears particularly in Hezekiah (2 Kg. 20:17). But that infirmity is sin: 'Have mercy on me, O Lord, for I am weak' (Ps. 6:3). Therefore, one who rises has recovered.

641. – Then when he says, they became valiant, he mentions the benefits as to the attainment of good; and he mentions three. The first pertains to the fact that they acted valiantly; hence, he says, they became valiant in battle, as Joshua: 'Valiant in war was Jesus, the son of Nun, who was successor of Moses' (Sir. 46:1). The same is true of many others. The second pertains to the effect of that courage; hence, he says, they put foreign armies to flight, as in the cases of David and of the Maccabees: 'If armies in camp should stand together against me, my heart shall not fear' (Ps. 26:3).

For since Christ is the head of the man, and God is the head of Christ, he who tore the head in the martyr was persecuting God and Christ in that head. But he, trusting in his martyrdom, and promising to himself from the retribution of God the reward of resurrection, exclaimed and said, "Thou indeed impotently destroyest us out of this present life; but the King of the world will raise us up, who die for His laws, unto the eternal resurrection of life."

"Women received their dead by resurrection," like Silomaea and Zarephath, who had them from Elijah and his disciple. Others, however, who were given to death despised their own life, like the seven brothers together with their mother. Even though they did not do what their companions had done in faith, they nevertheless desired death in their expectation and believed that they would have deserved to obtain "a better resurrection."

"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.

"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.

After he said, "They were put to death by the sword, and others were tortured," after he recounted many and different modes of martyrdom, he went on to say, "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and run with perseverance." Do you see that he called Abel a martyr, as well as Noah, Abraham, Isaac and Jacob? For some of these died for God's sake in the same way that Paul spoke of when he said, "I die daily"; they died not by dying but only by their willingness to die.

"Women received back their dead." The Shunammite through Elisha, and before that the woman of Zarephath through Elijah. "Some were tortured." They were cut off, like James and John, and those who were beheaded. Or they died by clubs. Others say that being tortured means being flayed. It is also said about the Maccabees, "refusing to accept release." (2 Macc. 7:1) As if they did not accept to be released from the punishment that was brought upon them. Although it was possible for them, he says, to live, they did not wish to. And this was also a matter of faith, therefore he says: "so that they might rise again to a better life;" or the other people. For the resurrection is common to all, but these will rise, he says, to eternal life, and those to eternal punishment.

The widow of Zarephath through Elijah (3 Kingdoms 17:20–23) and the Shunammite woman through Elisha (4 Kingdoms 4:32–37).

That is, they were beheaded, like John the Baptist (Matt. 14:3–11), like James the son of Zebedee (Acts 12:2). Some, however, interpreted the torture in the sense of being beaten with rods.

That is, they could have refrained from reproaching those whom they reproached, and thus escaped the punishment inflicted on them, but they did not wish to do so.

"Better" — not such as the children of those women received; or "better" in comparison with the rest of mankind. For the saints in radiance will be caught up on the clouds to meet the Lord, which in another place (Phil. 3:11) he calls the rising up — έξανάστασις. And in general — unto eternal life. But the rest will remain below, and the resurrection will be for them unto eternal punishment.

641 (cont.). – But the third pertains to the effect of divine courage; hence, he says, Women received their dead raised to life again, i.e., by the resurrection. Some who misunderstood this, explained their dead, i.e., their husbands, and argued that death does not dissolve the bond of marriage. This is false even if they should rise again. It is also against the Apostle in Romans (7:3): 'If her husband be dead, she is delivered from the law of the husband.' Hence, it should be noted that even in the effects of the sacraments there is a difference. For some sacraments imprint a character, as baptism, confirmation and Orders. And because a character remains in the soul forever, a baptized or confirmed or ordained person should not repeat any of those sacraments, if he rises again. But the other sacraments do not imprint a character, as penance, extreme unction, and the others. Therefore, because they cure something repeatable, they can be repeated: and among these is matrimony. Therefore, he does not say, 'husbands,' but their dead, because through the resurrection mothers received their dead sons, whose resurrection was a presage of the coming resurrection begun by Christ.

642. – An account of their resurrection or rather of their revival is found in 1 Kings (chap. 17) and 2 Kings (chap. 4). Yet thus revived, they died again: 'But Christ rising from the dead dies now no more' (Rom. 6:9); 'Christ is risen from the dead the first fruits of them that sleep' (1 Cor. 15:20). But just as those temporal benefits were given to them as to sick persons for sustenance by the merit of their faith, so they were the figures of coming good things, which will be given to us by the merit of faith: 'And these signs shall follow them that believe. In my name they shall cast out devils; they shall speak with new tongues. They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt him: they shall lay their hands upon the sick, and they shall recover' (Mk 16:17). All of these Gregory explains of spiritual goods.

643. – Having given examples of the holy fathers of old who did many great things for the faith, the Apostle now gives examples of those who suffered for the faith. In regard to this he does two things: first, he shows how they suffered for the faith; secondly, he shows how the promises made to them were deferred (v. 39). In regard to the first he does two things: first, he mentions the evils inflicted on them by others; secondly, evils voluntarily assumed (v. 37b). Evils were inflicted upon them by others in two ways, namely, sometimes during life, and sometimes in death; these he mentions when he says, they were stoned. During life, evils were inflicted upon them in three ways: some by bodily affliction; some by mockery; and some by imprisonment.

644. – As to the first he says, others were racked. As if to say: So we have said that some have received many good things because of the faith, either by having evils removed, or in the performing of temporal good. In these was prefigured the Old Testament, which conferred temporal goods. But others suffered many things for the faith: of these some were racked by horses as in 1 Maccabees (chap. 2); and in 2 Maccabees (chap. 6) the case of the two children suspended from their mothers' necks, and in 2 Maccabees (chap. 7) the case of the seven brothers. In those saints, first of all, the New Testament was prefigured; hence, he says, refusing to accept release. For a person subject to punishment is somehow a slave to punishment; therefore, to be delivered from punishment is called a redemption: 'He redeemed them from the hand of him that afflicted' (Ps. 77:42).

645. – But he shows why they refused release. It was not because God exercised no providence over them, but that they might obtain eternal life, which is better than release from any present punishment or any resurrection of the present life; hence, he says, that they might rise again to a better life: 'I will rise again on the last day' (Jb. 19:25); 'Your dead men shall live, my slain shall rise again' (Is. 26:19). Or he says, better, because, by the fact that they suffered greater things for Christ, they earned a greater reward: 'Star differs from star in glory; so also is the resurrection of the dead' (1 Cor. 15:41); for those with greater merit shall receive a greater reward; but the merits of martyrs are very great: 'Greater love than this no man has, that a man lay down his life for his friends' (Jn. 15:15). However, not every martyr is greater than every confessor, but some martyr can be greater than some confessor; and conversely, some confessor than some martyr, although not universally. For one can be compared to another as to the type of work or as to the degree of charity. But no act of itself is as meritorious as dying for Christ, because a man is giving what is most dear, namely, his own life: 'Blessed are they that suffer persecution for justice's sake' (Mt. 5:10). But if one considers the root of all merit, which is charity (1 Cor. 13), then a work proceeding from greater charity is more meritorious. Consequently, one simple confessor could have greater merit before God. But the Apostle is speaking of the type of work, saying, that they might rise again to a better, i.e., a greater and more glorious, life. Hence, better implies a comparison between the state of the present life and the future resurrection, or a comparison between the glory of the resurrection of one person and the glory of another.

He then brings forward a swarm of divine examples. For was it not "by faith," he says, this endurance, that they acted nobly who "had trial of mockeries and scourgings, and, moreover, of bonds and imprisonments? They were stoned, they were tempted, were slain with the sword. They wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts, in mountains, in dens, and caves of the earth. And all having received a good report, through faith, received not the promise of God" (what is expressed by a parasiopesis is left to be understood, viz., "alone").

If the battle shall call you out, if the day of your contest shall come engage bravely, fight with constancy, as knowing that you are fighting under the eyes of a present Lord, that you are attaining by the confession of His name to His own glory; who is not such a one as that He only looks on His servants, but He Himself also wrestles in us, Himself is engaged,-Himself also in the struggles of our conflict not only crowns, but is crowned. But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the "searcher out of the reins and the hearts." He looks through secret things, and beholds that which is concealed. In order to merit the crown from Him, His own testimony alone is sufficient, who will judge us.

"Others had trial of mocking and scourging," like Elisha, or "were imprisoned and chained," like Jeremiah and Micah.

I know that some criticize this passage, questioning why only one evangelist, Judas, is mentioned as being upset, when it is said that all the apostles were indignant. They do not understand the figure of speech known as synecdoche, by which one person can be used to represent all, or one can be used to represent many. For even Paul, in his Epistle to the Hebrews (although many Latin writers doubt it), when he described the sufferings and merits of the saints, introduced the following: They were stoned, they were tested, they were sawn in two, they were killed by the sword (Heb. 11:37), since the Jews only admit that Isaiah the Prophet was sawn. We can also say that the apostles were truly indignant because of the poor: but Judas because of his gains. And his muttering is also attributed to the crime that he did not have care for the poor, but wanted to provide for his own theft.

"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 examples 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.

"Others suffered mocking," such as Elisha (2 Kings 2), those around Peter later and John. "and even chains and imprisonment." Jeremiah and Micah. (Jer. 32:38; 1 Kings 22)

For example, Elisha, who became an object of mockery for the youths (4 Kings 2:23), or Samson for the foreigners, after they gouged out his eyes (Judges 16:25).

Many of the prophets, then Peter and John (Acts 5:40–41).

For example, Jeremiah (Jer. 33:1) and Micaiah (1 Kings 22:26), and subsequently the apostles, for example, Peter and John (see Acts 5:18 and others).

646. – Then (v. 36) he mentions the evils inflicted on them in regard to derision by words, saying, others suffered mocking, as Samson in Judges (chap. 16), Tobias, Job and Isaiah: 'I have turned away my face from them that rebuked me and spit upon me' (Is. 50:6); and Jeremiah (20:8) says: 'The word of the Lord is made a reproach to me, and a derision all the day.' In regard to deeds he says, and scourging, as Micah, of whom it is written in 1 Kings (22:24) that Zedekiah struck him on the cheek. In all of this the sufferings of the New Testament are prefigured: 'We have been made a spectacle to the world, and to angels and to men' (1 Cor. 4:9).

647. – Then when he says, and even chains, he mentions the evils inflicted on the saints by imprisonment, as Jeremiah, of whom it is written in 20 (v. 2) that he was put in the stocks. But not only chains, but imprisonment, as Jeremiah (chaps. 37 & 38) and Micah (1 Kg 22:27).

But they, being uneasy on account of their own covenants, have not only left the vineyard uncultivated, but have also killed the stewards of the Lord of the vineyard, -one with stones, another with the sword; one they sawed asunder, another they slew in the holy place, "between the temple and the altar;" nay, at last they "cast the Heir Himself out of the vineyard, and slew Him."

Scripture enlightens from the left by means of benign punishments. Wherefore the Lord permitted the most just Abel to be murdered. Behold Noah who took a hundred years to build the Ark and placed in it everything he had: and the whole world was making fun of him. It is the same with Abraham, Isaac and Jacob who were pilgrims, and with Joseph who could not be exalted before having been sold, imprisoned and humiliated. See Moses, whom God was to place at the head of the whole world, how he was humbled: he tended the sheep of a priest for forty years. Likewise, David: as long as he suffered, he was very good, and he came to reign by means of sufferings. But later, living in prosperity, he committed many sins. Likewise, Ezechias in his weakness was very humble, but later he became proud at the time of the coming of the Babylonian envoys. Behold Elias, the poor little one who had nothing to eat but what the crow and the poor little widow brought to him: and who yet closed the heavens. Behold John the Baptist who stayed seven years in the desert and lay there on a bed of pebbles. Likewise, Paul says: They were stoned, they were sawed asunder, they were tempted, they were put to death by the sword. They went about in sheepskins, etc. Punishments, therefore, are most sweet. And so, either God punishes or He does not. For whom the Lord loves, He chastises. This is proved by particular instances. Hence it must be inferred to apply universally.

In Hebrews 11 it is said in praise of the Saints: They wandered about in sheepskins, in goatskins, destitute, etc.; but to wander about in such a manner is to beg: therefore etc.

Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." [Genesis 18:27] Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." [Job 1:1] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [Job 14:4-5] Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." [Exodus 4:10] And again he said, "I am but as the smoke of a pot."

Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace? Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture].

"They were stoned," like Moses and Naboth; "sawn in two," like Zechariah and Isaiah; "tempted" in different manners, like Job; and "killed with the sword" like Micah, Uriah and John. "They went about in the skins of sheep and goats," like Elijah and Elisha. "They were destitute, afflicted and ill-treated—of whom the world was not worthy," like the prophets whom Obadiah hid and nourished with food. "They wandered in deserts, in mountains, in dens and caves of the earth," and when Jezebel heard about the reputation of those hiding, she looked for them, but Obadiah made them run away and take refuge in other places.

Moses and the prophets went about in goatskins, wandering in their caves and in holes in the ground. They were poor men just like Lazarus, and they suffered calamities and endured hunger.

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." 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.

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 hath not where to lay His head." (Matt. viii. 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 xi. 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.

But from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. "For they shall come," He said, "from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness."

Therefore, when God wished to send to the earth one who should measure His temple, He was unwilling to send him with heavenly power and glory, that the people who had been ungrateful towards God might be led into the greatest error, and suffer punishment for their crimes, since they had not received their Lord and God, as the prophets had before foretold that it would thus happen. For Isaiah whom the Jews most cruelly slew, cutting him asunder with a saw, thus speaks: "Hear, O heaven; and give ear, O earth: for the Lord hath spoken, I have begotten sons, and lifted them up on high, and they have rejected me. The ox knoweth his owner, and the ass his master's stall; but Israel hath not known, my people has not understood."

"they were stoned." He speaks about Stephen and Naboth. (Acts 7; 1 Kings 21) "they were sawn in two." It is said about Isaiah, whom they also sawed with a wooden saw, so that the punishment would last a long time. "they were tempted." Like Abraham (Gen. 22:1-2), Jacob, Moses, and Job. (Job 1:2) "they were killed with the sword." Micah, John, James, and Zechariah. "they went about in skins of sheep." Like Elijah, Elisha. This they suffered from poverty. (2 Kings 4) "destitute." As the prophets whom Obadiah nourished. (1 King 18) "afflicted." Effected by evil.

Whatever they feared might bring blame upon the elders, rulers and judges they kept from the knowledge of the people. But some of these things have been preserved in the apocryphal books. For an example we shall give the story about Isaiah, witnessed by the epistle to the Hebrews but not written in any of the canonical books of the Old Testament.

For example, Naboth (3 Kgs. 21:1–15), and then Stephen (Acts 6:8–15, 7:1–60).

For example, by Manasseh—Isaiah, whom they say was even sawn apart with a wooden saw, so that this would be the most severe punishment for him, although he was already tormented beyond measure.

For example, Micaiah and Zechariah, John the Baptist and James. See how some by faith "escaped the edge of the sword," while others "died by the sword." Such is the significance of faith; it accomplishes great feats and endures great sufferings, and in doing so does not at all think that it suffers. So why do you, who have never yet experienced anything of the sort, complain?

For example, the disciples of Elijah — so free from possessions were they. Since the Jews did not yet have such a concept of the apostles, after mentioning them he transitions to the glorious prophet who was taken up to heaven. The expression "they wandered" indicates that they were subjected to persecutions, and therefore did not remain in one place. And "sheepskin" is the skin of a goat or a sheep.

For example, the same Elijah and Elisha. For women fed them.

Jezebel, who persecuted him, caused Elijah no small amount of sorrows.

648. – Then he shows the evil they endured unto death when he says, they were stoned. This was a type of death then in vogue among all Jews: 'Jerusalem, Jerusalem, you that kill the prophets, and stone them that are sent unto you' (Mt. 23:37). Thus Naboth was stoned (1 Kg. 21:13) and Jeremiah, of whom we read that the Jews stoned him in Egypt with stones they had concealed under the brick wall of Pharaoh's house. And although Epiphanius says that he was drawn, it was generally said that he was stoned. Zechariah, the son of Jehoiada, was also stoned (2 Chr. 24:21). He mentions an unusually cruel death when he says, they were sawn in two. This is because of Isaiah, whom Manasseh caused to be cut with a saw. He speaks in the plural according to the custom of the Scriptures, even though there was only one case. He mentions the third type when he says, they were tempted to consent. He says this because of Mattathias and his sons in 1 Maccabees (chap. 2) and Eleazar in 2 Maccabees (chap. 6) and the story of the seven brothers in 2 Maccabees (chap. 7), and yet they were killed: 'It was better with them that were slain by the sword, than with those that died of hunger' (Lam. 4:9). In particular Uriah was killed by David (2 Sam. 11:15) and so was Josiah (2 Kg. 23:29).

649. – Then (v. 37b) he mentions the evils voluntarily undertaken. These are reduced to three, namely, external apparel; the state of the person; and dwelling place.

650. – In regard to external apparel he says, they went about in skins of sheep and goats. The former, 'melota' in Latin, is a garment made of camel hair, as some say. A goatskin, in addition to being hairy, is vile. These are said of Elijah (2 Kg 1:8), namely, that he was a hairy man with a girdle of leather about his loins. Augustine, in the book, The Lord's Words, says that such clothing can be worn with an evil intention, as when they are worn from vainglory; but good, if they are worn out of contempt for the world and to chastise the flesh. But especially those who profess a state of repentance should show the signs of their profession; hence, it is lawful for them to use such clothing, as the prophets did: but not for display.

651. – As to the state of the person he says, destitute, because they lacked riches. This prefigured the state of the New Testament, of which it says in Matthew (19:21): 'If you would be perfect, go sell what you have.' And this was especially true of Elijah, because he was fed by a raven and by a widow woman (1 Kg. 17); 'I am poor and in labors from my youth' (Ps. 87:16); 'I am needy and poor' (Ps. 69:6). Afflicted, as Elijah, who fled from the face of Jezebel (1 Kg. 19), and David, who fled from Absalom (2 Sam. 15); and ill-treated with bodily labor, as Elijah who was weary and slept under a juniper tree.

Here is the narrow and close way that leads to life. Here are the teachers and prophets, "wandering in deserts, mountains, caves and holes in the earth." Here are the apostles and evangelists … living as citizens of the desert.

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"; meaning by "ten thousand" not merely many, but an infinite multitude.

"of whom the world was not worthy." This also encourages them. For if this world was not worthy of those who suffer badly for the sake of God, that is, all people and this creation itself, why do you, he says, wish to receive the rewards here for the sufferings endured for Christ? For being better than the world, do not seek anything in this world. "wandering about in deserts." But Elijah, and the prophets whom Obadiah fed. (1 Kings 23:19) Note, however, that it does not say, "They found rest in the occupied desert," but rather that they also wandered there in fear of their persecutors.

"Of whom the world was not worthy." … He does not say this about everyone but about the latter ones whom he sees as martyrs, witnesses of faith. He reminds us that these put foreign armies to flight and through their service to their people received grace.

You cannot, he says, say that they, being sinners, suffered this, but rather such people who are more precious than the world itself. "World" Scripture calls both the multitude of people and creation itself. Here one can understand both meanings. Therefore, he says, if you set against them all of creation together with the people contained in it, you will find nothing equal to them in dignity. Here he stirs their hearts so that they would not care about anything worldly, if the world is not worthy of the saints. It is a disgrace for you if you receive your reward here. For you have shown that you yourself are worth nothing. If the whole world is not worthy of one saint, then why do you care to have your share in it?

They wandered in deserts and mountains, in caves and holes in the ground. For example, Elijah, as well as the prophets whom Obadiah secretly fed in a cave (1 Kings 18:4). They did not even dare to inhabit the wilderness without fear, he says, but were driven from there too by fear, and they moved from one place to another. However, they believed that they would receive eternal consolation from God, and therefore endured this.

651 (cont.). – He adds, of whom the world was not worthy. As Dionysius says in an epistle to John the Evangelist: wicked men by what they sometimes do, show the indications of their damnation; hence, he says that when wicked men separated the blessed John from them, God was showing that they were unworthy of being associated with him. Therefore, the Apostle says, the world was not worthy of them. As if to say: Worldly men were not worthy to associate with the just: 'I have chosen you out of the world; therefore, the world hates you' (Jn. 15:19).

652. – Then when he says, wandering over deserts, he shows this in regard to their place, because they had no dwelling of their own, but roamed about in deserts, in mountains and in dens and caves of the earth, which are places suited to contemplation and penance. It is called a den, if it is made by art; but a cave, if it is from nature or by some accident, as water corrosion. These are plain in the cases of David (1 Kg. 22:1) and Elijah (1 Kg. 19:9).

Now this would be no praise for faith, nor would it be faith at all, if people were in believing to follow after rewards that they could see—in other words, if the reward of immortality were bestowed on believers in this present world.

Their great afflictions testify before everybody that they remained in faith "and did not even receive their promises."

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 thou hast 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 art thou vexed, that thou hast 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 thee and those after thee?

Dost thou 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 thee. Seest thou 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.

"And all these." What, he says, do you mourn and become indignant, you who are still in the struggle, if you do not receive the rewards? Yet all those previously mentioned saints, having earned a testimony by faith that pleased God, have not yet obtained the good things promised to the righteous.

But let us not omit even that, that it is said not only of Aaron, that "he drink not wine", but also of his sons, when they enter to the holy places. For they have not yet received their gladness—not even the Apostles—but they too wait, that I also may become a partaker of their gladness. For the saints, on departing hence, do not straightway obtain the entire rewards of their merits; but they wait even for us, though we tarry, though we are slothful. For their gladness is not perfect, so long as they grieve over our errors and mourn our sins. Perhaps you may not believe me when I say this; for who am I, that I should dare to affirm the sentence of so great a doctrine? But I bring forward a witness of these things, of whom you cannot doubt: for the "teacher of the Gentiles in faith and truth" is Paul the Apostle. He, then, writing to the Hebrews, when he had enumerated all the holy fathers who were justified through faith, adds after all these also this: "but all these", he says, "having a testimony through faith, did not yet attain the promise, God providing something better for us, that they should not without us attain perfection". You see, therefore, that Abraham still waits, that he may attain the things which are perfect. Isaac too waits, and Jacob, and all the prophets wait for us, that with us they may receive perfect blessedness. On account of this, therefore, that mystery too is kept for the last day of the deferred judgment. For there is "one body" which is awaited to be justified; there is "one body" which is said to rise again in the judgment.

It is also clear from the passage that when he says, "the dead in Christ will rise first," he does not mean to neglect the just who died before Christ's coming. Otherwise, how could he explicitly say in the epistle to the Hebrews, "And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect."

Their trials, then, were of this kind and number, but they did not yet receive their crowns. The God of all is waiting for the trials of the others so that, with the stadium no more, he may award acclaim to all the victors together.

Why, he says, are you fainthearted because, being in the struggle, you have not yet received the rewards? All the saints mentioned, although they had already been testified to as having been pleasing through faith, nevertheless had not yet received the heavenly promises. However, some were deemed worthy of earthly promises, like David. But this was not what they sought. That which is in heaven — these are the true promises.

653. – Then when he says, and all these being approved by the testimony of faith, received not the promise. But that no one might believe that this was due to lack of merit, he gives the reason for that delay: Since God had foreseen something better for us.

654. – He says, therefore: that all these, though well attested by their faith, i.e., by faith they have testimony that they were approved by God: 'For not he that commends himself is approved, but he whom God commends' (2 Cor. 10:18); 'As gold in the furnace he has proved them' (Wis. 3:6). And yet they did not receive what was promised, i.e., of glory, or the promised land, until Christ: 'You have been angry with your anointed' (Ps. 88:39). For they received temporal things, but not spiritual: 'They died, not having received the promises' (Heb. 11:13).

Even though we come later in the test of temptations, it was previously promised to us that "apart from us they should not be made perfect." In fact it does not happen that, since our brothers lived before, they will have their reward before. There is a single day of retribution for all the afflictions which people endured and endure.

"since God had provided something better for us." How is it better? Indeed, so that they would not have anything more than we do in that they were crowned before us, He defined one time, so that we may also be crowned with them. This, however, is for us: for they sit in honor, awaiting our completion. "that apart from us they should not be made perfect." He did not say, "They would be crowned," but rather, with greater emphasis, "they should not be made perfect," or "They would be perfected," that is, they would receive the end of goods, for which all effort and toil of one who is endowed with virtue strives.

And again he said, "In faith all these died, and did not receive their promises," for God considered aforetime help for us that they might not be perfected without us. And for their whole lives, according to the word of Christ, and until their departure from this world faith clave to them; by it they did mighty deeds while they were in the world, and by it they hoped and expected to receive the promises which were about to be, and to receive what had been promised to them for the sake of which they went forth after His word.

What, then, is the Paraclete's administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the "better things? " Nothing is without stages of growth: all things await their season.

He calls "better" that which pertains to our honor. Lest it seem that they have an advantage over us in being crowned first, God appointed one time of crowning for all. And he did not say: that they should not be crowned without us, but: "that they should not apart from us be made perfect." Therefore it is then that they will be shown to be perfect. But now they possess in general a pledge toward honor. For otherwise, whence comes their power to appear in aid of those who call upon them? Whence comes their boldness to intercede before God? They will receive perfection then. Is God then unjust toward them, if they preceded us in labors yet in receiving crowns they wait for us? On the contrary, this is also desirable for them, namely, to attain perfection together with their brethren. We are all one body; there is more pleasure for the body when it is crowned in its entirety. For God is a child-loving Father, Who has many sons: some of them, having finished their tasks sooner, returned from the fields, while others still remain there, occupied with labors. To those who labored first, He granted a certain foretaste, commanding them to await their brethren for the final banquet; and they, being lovers of mankind, joyfully wait, so that they may delight in the common celebration.

655. – Then when he says, Since God has foreseen something better for us, he shows the reason for the postponement. But some took the cause or occasion of their error from this and said that no one will enter paradise until the final consummation at the final resurrection. But this is contrary to the Apostle: 'We know, if our earthly house of this habitation be dissolved, that we have a building of God, eternal in heaven' (2 Cor. 5:1). Therefore, the consummation of which the Apostle speaks can refer to the essential reward, namely, to happiness, which is obtained through Christ: 'For he shall go up that shall open the way before them' (Mic 2:13), which the saints will not be given generally until after the general resurrection, although some perhaps already have it by a special privilege. Therefore, they are not consummated without us, but are perfected with a double stole, so that, as a Gloss says, the joy of each will become greater in the common joy of all. Hence, God provides for us in this matter. Therefore, he says, Since God has foreseen something better for us: 'Behold how good and how pleasant it is for brethren to dwell together in unity' (Ps. 132:1). For man rejoices with many rejoicing: 'If they kept the faith who waited so long, much more should we who receive right away' (Gloss); 'This day you shall be with me in paradise' (Lk. 23:43).

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation.

"Therefore, since we are surrounded by so great a cloud of witnesses" about the weight of our life, that is, about the fact that we have ahead of us a cloud of sad afflictions, which lead many who trust in Christ and die for him to honor, "let us lay aside everything" from us.… And "let us run with perseverance the race that is set for us" not only by our persecutors but by the devil himself.

"Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays of the sun.

And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security.

What sort of "cloud"? "A load of witnesses." With good reason he calls not those in the New Testament only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

"Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things.

"And the sin which doth so easily beset us"; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin.

"Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the contest of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."

He did not say that danger is looming over us or that we are being raised above, but, what is greater, that we are inspired. "A cloud of witnesses." Indeed, the memory of the witnesses or martyrs stirs them to similar zeal for struggles. He called them a cloud, either from the metaphor of those who are consumed by heat and enter a refreshing cloud to receive comfort. For the memory of the martyrs comforts those who have been dissolved by the heat of temptations: or because they distribute spiritual dew to us, interceding with God on our behalf. "laying aside every burden." Deposited with the gravity of worldly matters, and with all negligence and idleness at once. "the sin which clings so closely." Either because it easily clings to us or because it can easily undergo fall and rejection; therefore it is said. "run with endurance." For no one casts off the weight of worldly matters except through endurance. Furthermore, he mentions endurance as a thing most suitable for them. Consider indeed that he did not say, "Let us fight with fists," or "Let us battle," but rather, "run with endurance the race." For this present life is a race: a race, I say, against sins and desires, or against those who oppose us spiritually. Therefore, let us run in this race and act with courage. "looking to Jesus, the founder and perfecter of our faith." Then it comes to the very head of encouragement and comfort, namely Christ, and says: If we want to have patience and run rightly, let us look to Christ, and let us learn to run rightly and endure, calling Him the leader and perfecter, showing that He was the cause for our belief and will set the limit of faith, so that we may have it firm and unshakeable. "Who for the joy set before Him."He said, It would have been acceptable to live in this world with joy and glory: for he says, "I have the power to lay down my life and to take it up again;" (Jn. 10:18) but he did not want to, rather he willingly endured the cross. "endured the cross." For it was a disgraceful and accursed death inflicted by the cross.If therefore we look upon this, we too will endure, just as he endured.

Or to accept instead of the joy set before him, as Gregory says; to whom, he says, being able to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, despising its shame. Therefore, he says, he is able to also repay you for the sufferings endured on his account; for he was not only crucified, but also sits at the right hand of God, presenting the equality of the right hand and the throne. "and is seated at the right hand of the throne of God."

Or what is said, For the joy set before him, understand it as Gregory says. To whom, he says, when it was free for him to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, disregarding the shame. "and is seated at the right hand of the throne of God." Therefore, he is worthy to reward you for the afflictions you suffer for him. For he was not only crucified, but also sits at the right hand of God. The right hand and the throne signify equality of honor.

Let us lay aside every weight. "Weight" is a sin of the enjoyment of the flesh, a form in which the "sin which clings so closely" is born. It clings closely to us as it surrounds us with pleasure and subdues us to its own will.

He did not simply say that there is one time of repayment for all—for this was not his intention—but he said this to show that also those who had done such things and suffered such things through faith might still await the payment of the things promised. Not bearing it with ill grace, they are brought with us of the later generation. Thus he showed their even greater endurance, if indeed they still await after death those who ought to contend likewise with them so that with them we may obtain the enjoyment of all the good. And therefore he speaks of "witnesses," not of the things suffered but of the things testified for our faith.

The models of godliness are set before us on all sides, he is saying, in such vast numbers as to resemble a cloud in density and testify to the power of faith. Accordingly, let us keep our eyes on them, be light on our feet and rid ourselves of the burden of unnecessary worries, in this way being able also to avoid sin that is easy to contract. Before everything else we need perseverance to succeed in the course ahead of us. He said sin "clings" because it is easily contracted and committed: the eye is fascinated, the ear charmed, touch titillated, tongue easily loosened and thought quickly directed to the worst.

He did not say "rising above us," but "around," that is, encompassing us from all sides. By witnesses he means not only persons of the New Testament, but also of the Old Testament, and these latter bore witness to the greatness of God, such as the three youths, and Daniel, and all the prophets. He did not say "all the multitude," but "cloud," as most fitting in the present instruction. Since those to whom the apostle was writing were engulfed by the fire of afflictions, he says that the remembrance of the witnesses, like a cloud, encompassing you from all sides, will refresh you.

"Cast off from ourselves every burden." That is, the burden of earthly occupations and the care for them. For, he says, this is nothing other than a vain burden. So why do you grieve at being freed from them?

"The sin that so easily entangles us." Either easily mastering us, or easily able to bring us into trouble. For if we so desire, we easily submit to sin. Or through sin one easily falls into trouble, for there is nothing so dangerous as sin.

"And with patience let us run the race that is set before us." Let us run. He did not say: let us fight, or: let us struggle, but points out what was easiest in the matter of the contest; he did not say: let us intensify the contest, but: let us remain in that very contest. Some must strive through abstinence, others through mercy, others through some other virtue; but you—"with patience." For that is what you need, as was also said above.

656. – Having commended in a number of ways the faith by which the members are joined to Christ, the head, the Apostle now gives a moral admonition to keep the faith in their hearts and show it in their works, as James also urges is his epistle (c. 2). First, he teaches how they should behave in regard to evil; secondly, in regard to good (c. 13). But there are two kinds of evil, namely, of chastisement and guilt: first, therefore, he teaches how they should behave in regard to tolerating evils of chastisement; secondly, in regard to avoiding the evils of guilt (v. 12). In regard to enduring the evils of chastisement: first, he gives the examples of the ancients; secondly, the example of Christ (v. 2); thirdly, the authority of Scripture (v. 5).

657. – In regard to the first, therefore, he says: Therefore, since we are surrounded by so great a cloud of witnesses. As if to say: Thus we have said that the saints, although approved by the testimony of faith, did not obtain the promises; nevertheless, their hope did not fail. Therefore, since we are surrounded by so great a cloud of witnesses, because in word and deed God is glorified by them: 'So let your light shine before men, that they may see your good works and glorify your Father who is in heaven' (Mt. 5:16); 'You are my witnesses, says the Lord' (Is. 43:10). The saints are called clouds, first, on account of their sublime manner of life: 'Who are these that fly like clouds?' (Is. 60:8). Secondly, on account of their fecund doctrine: 'He lifts up the drops of rain, and pours out showers like floods' (Jb. 36:27); 'He binds up the waters in his clouds, so that they break not out and fall down together' (Jb. 26:8). Thirdly, on account of the usefulness of spiritual consolation, for as clouds bring refreshment, so also the examples of the saints: 'As a cloud of dew in the day of harvest' (Is. 18:4).

658. – We have this cloud of witnesses over our head, because the lives of the saints impose on us the need of imitating them: 'Take, my brethren, for an example of suffering evil, of labor and of patience, the prophets' (Jas. 5:10); 'As the Holy Spirit speaks in the scriptures, so also in the deeds of the saints, which are for us a pattern and precept of life' (Augustine). This, therefore, is the example of the saints which he proposes.

659. – But because men are sometimes prevented from conforming to a pattern because of some obstacle, he removes the most formidable one, which is the weight of sin. But tribulation is, as it were, a challenge: 'Everyone that strives for the mastery, refrains himself from all things' (1 Cor. 9:25). Therefore, everyone who desires to run to God successfully in spite of tribulation must put aside all obstacles.

660. – This the Apostle calls a weight and sin which surrounds us. By a weight can be understood past sin, which is called a weight, because it bends the soul down to what is below and inclines it to commit other sins: 'As a heavy burden my iniquities are become heavy upon me' (Ps. 37:5): 'If a sin is not dissolved by penance, its weight soon leads to another' (Gregory). By sin which surrounds us can be understood the occasion of sin which is present, i.e., everything that surrounds us, namely, in the world, the flesh, our neighbor and the devil. Laying aside every weight, i.e., past sin, which is called a weight, and sin which surrounds us, namely, the occasion of sin: 'Laying away all malice and all guile' (1 Pt 2:1). Or weight is earthly affection, and sin which surrounds us, carnal affection, which is caused by the flesh surrounding us. As if to say: Put aside your love of temporal and carnal things, if you want to run freely.

661. – Hence, he adds the advice, let us run with perseverance [patience] the race that is set before us, not only what is imposed on us to endure patiently, but we should run willingly: 'I have run the way of your commandments' (Ps. 118:32). But this struggle is proposed to us for justice: 'Even unto death fight for justice' (Sir. 4:33).

Our being born again by water and the Spirit is not a recompense for any merit but is freely given. And if faith has led us to the bath of regeneration, we ought not for that reason to think that we have first given something, so that our saving regeneration might be given us in return. For that one has made us believe in Christ who made for us the Christ in whom we believe. That one made in humans the beginning and the completion of their faith in Jesus who made the human Jesus "the author and finisher of the faith," for this is what he is called, as you know, in the Epistle to the Hebrews.

We preach not one coming of Christ but a second as well, far more glorious than the first. The first gave us a spectacle of his patience; the second will bring with it the crown of the kingdom of God. In general all things are twofold in our Lord Jesus Christ. His birth is twofold, one of God before the ages and one of a virgin in the consummation of the ages. His descent is twofold, one lowly, "like the rain upon the fleece," and a second, his manifest coming, which is yet to be. In his first coming he was wrapped in swaddling clothes in the manger; in his second he will be "robed in light as with a cloak." In his first coming he "endured the cross, despising the shame"; in his second he will come in glory, attended by a host of angels. We do not rest, therefore, in his first coming, but we look also for his second. Just as we said of his first coming, "Blessed is he who comes in the name of the Lord," so we shall repeat the same at his second.

Let us look not toward human beings for the perfection of our faith. In fact, among them one is good for something, but the other is not. Rather let us look into "Jesus Christ, the pioneer of faith," who was made our leader and "the perfecter" of our faith, because he began from the Jordan the fight against the enemy, then continued it in the desert, and finished it in Jerusalem through the cross, which was erected by the persecutors on Golgotha.

And as fire that lies in wood hidden below the surface is often unobserved by the senses of those who see, or even touch it, but is manifest when it blazes up, so too, at His death (which He brought about at His will, Who separated His soul from His Body, Who said to His own Father "Into Thy hands I commend My Spirit," Who, as He says, "had power to lay it down and had power to take it again"), He Who, because He is the Lord of glory, despised that which is shame among men, having concealed, as it were, the flame of His life in His bodily Nature, by the dispensation of His death, kindled and inflamed it once more by the power of His own Godhead, fostering into life that which had been brought to death, having infused with the infinity of His Divine power that humble first-fruits of our nature, made it also to be that which He Himself was—making the servile form to be Lord, and the Man born of Mary to be Christ, and Him Who was crucified through weakness to be Life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed, so that these attributes no longer seem to be in either Nature by way of division, but that the perishable Nature being, by its commixture with the Divine, made anew in conformity with the Nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine.

God has entered us as contestants in a racecourse where it is our lot to be always striving. This place, then, a valley of tears, is not a condition of peace, not a state of security, but an arena of struggle and of endurance.

In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. "Looking" (he says) "unto Jesus the Author and Finisher of our Faith"; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)

"Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known." (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.

"Who," he says, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and hath nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

"Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why should He also die ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain that He bore these things.

What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all such things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

He could have avoided suffering, he is saying, had he so chosen; but he put up with the suffering for the benefit of all. The Savior's joy is the salvation of human beings; for it he endured the suffering, and after the suffering he is seated with the Father who begot him.

That is, if we desire to learn the feat of endurance, let us look to Christ, just as those learning crafts look to their teachers, as He Himself also said: "Learn from Me" (Matt. 11:29), and again: "If they have called the master of the house Beelzebub, how much more those of his household"; and: "A disciple is not above his teacher" (Matt. 10:24–25). What then do the words "the author and perfecter" mean? That is, He Himself implanted faith in us from the beginning: for "You did not choose Me," He says, "but I chose you" (John 15:16); and He Himself also perfects it, so that you may possess the most perfect faith.

"Who, instead of the joy that was set before Him, endured the cross, despising the shame." For it was possible for Him not to suffer and not to die: being sinless, He was not subject to death, as He Himself says: "the prince of this world comes, and has nothing in Me" (John 14:30). Therefore, if He had not willed it, He would not have been crucified, as He Himself also said: "I have power to lay down (My life)" (John 10:17–18). Yet "He endured the cross," that is, not simply death, but a shameful one, and despised the disgrace of such a death. He did not say "despised sorrow," for He bore it without sorrow.

"And sat down at the right hand of the throne of God." Do you see the end of patience, where it leads, which he also said in another place: "therefore God also highly exalted Him" (Phil. 2:9), speaking with respect to the flesh. So then, He is able to repay you also for the afflictions endured for His sake. For the throne at the right hand shows His equality with the Father.

662. – Then (v. 2) he gives the example of Christ and does two things: first, he shows why Christ's passion should be taken as an example and what should be considered in it; secondly, he shows the fruit of that consideration (v. 3).

663. – For it says in Eph (2:8): 'By grace you are saved through faith.' But Christ is the author of faith. Therefore, if you wish to be saved you must look to His example. Hence, he says, Looking on Jesus in His sufferings. This was signified by the brazen serpent lifted up as a sign, so that all who looked upon it were cured (Num. 21:8); 'As Moses lifted up the serpent in the desert, so must the son of man be lifted up: that whosoever believes in him may not perish; but may have life everlasting' (Jn. 3:14). Therefore, if you wish to be saved, look on the face of your Christ.

664. – For He is the author [pioneer] of faith in two ways: first, by teaching it by word: 'He has spoken to us by His Son' (Heb. 1:2); 'The only begotten, who is in the bosom of the Father, he has declared him' (Jn. 1:18); secondly, by impressing it on the heart: 'Unto you it is given for Christ, not only to believe in him, but also to suffer for him' (Phil 1:29). Likewise, He is the finisher [perfecter] of our faith in two ways: in one way by confirming it through miracles: 'If you do not believe me, believe the works' (Jn. 10:32); and by rewarding faith. For since faith is imperfect knowledge, its reward consists in perfectly understanding it: 'I will love him and will manifest myself to him' (Jn. 14:21). This was signified by Zechariah (4:9) where it says: 'The hands of Zerubbabel have laid the foundation of his house,' namely, the Church, whose foundation is faith, 'and his hands shall finish it.' For the hands of Christ, Who descended from Zerubbabel, founded the Church and will finish the faith in glory: 'We see now through a glass in a dark manner, but then face to face' (1 Cor. 13:12); 'Contemplation is the reward of faith, by which reward our hearts are cleansed through faith,' as is says in Acts (15:9): 'purifying their hearts by faith.' (Augustine, On the Trinity, c. 10).

665. – For three things should be considered in the passion of Christ: first, what He despised; secondly, what He endured; thirdly, what he merited. As to the first he says, who for the joy set before him endured the cross. That joy was earthly joy, for which He was sought by the crowd, when they wished to make Him king; but He scorned it by fleeing into the mountain (Jn. 6:15); 'Laughter I counter error, and to mirth I said: Why are you vainly deceived?' (Ec 2:2). Or having set before him the joy of eternal life as a reward, he endured the cross. This is the second thing He endured, namely, the cross: 'He humbled himself, being made obedient unto death, even to the death of the cross' (Phil 2:8). In this is shown the bitterness of His torment, because His hands and feet were nailed to the cross; and the shame and ignominy of His death, because this was the most shameful of deaths: 'Let us condemn him to a most shameful death' (Wis. 2:20). In regard to the third, namely, what He merited was to sit at the right hand of the Father; hence, he says, and is seated at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of His passion: 'He sits on the right hand of the majesty on high' (Heb. 1:3).