Hebrews 11:9–40

Constantly supporting himself "by faith" through his wanderings, he "sojourned" and lived in the land of promise as in a foreign land, that is, as in a foreign inheritance, "living in tents with Isaac and Jacob, heirs with him of the same promise."

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

"By faith he dwelt in the land of promise." See what it says: In the land which God had promised, saying, To you I will give it and to your seed, he lived as a foreigner, and seeing that the promise of God was not yet fulfilled. For God had said he would give it. Yet he, as a stranger, dwelt in a foreign land, and thus he did not weaken in faith, but even with his descendants he regarded it as foreign; nevertheless, he still believed that it would be given to him and to his seed. "dwelling in tents." So much did he dwell in it as a foreign land, that he did not even have a house, but dwelt in tents; for to dwell in tents is the lot of strangers and foreigners of the land, those who move from one place to another because they have no permanent possession. "with Isaac and Jacob." And this shows their faith, that even being co-heirs, they lived in that land as strangers. And Isaac was driven out by Ishmael, while Jacob was fleeing from Esau. Neither did they therefore doubt that the land would not be given to them.

It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled

Not even when Abraham arrived in the promised land did he control it. Instead, he himself, his son and grandson lived the life of aliens, in what was their own by promise sojourning as though in a foreign land. Hence, instead of owning houses they spent the time living in tents. Yet they believed the promise to be true, even if not seeing the testimony of fact conforming to their faith.

He says that the land which God promised to give to him and to his seed, he inhabited as a foreign land. In what sense "foreign"? For he even purchased a burial place for Sarah (Gen. 23:4), and yet he did not doubt nor say: God has lied, but believed that the One who promised would, without doubt, grant it.

He settled in a land so foreign to him that he did not even have his own house, but lived in tents, which is characteristic of strangers who, having no plot of their own, move from one place to another.

And Isaac and Jacob, he says, lived on it likewise as on foreign land. The Philistines envied Isaac, and the servants of Abimelech took from him his wells and his wife, and then he moved from one place to another (Gen. 26). Jacob, meanwhile, was not only driven by fear of Esau, but even on his return journey from Mesopotamia he purchased a place where he pitched his tent, and moved now to Bethel, now to Ephrath, not settling in one place, as a sojourner (Gen. 35). Meanwhile, they too were heirs of the promise, just as their father was. For it is said: "I will give to you and to your descendants" the land (Gen. 17:8). Yet they were not unbelieving.

583. – Then (v. 9) he shows what he did by faith in regard to his dwelling place: first, what he did; secondly, the reason why (v. 10).

584. – For we sometimes notice a person leaving his native land and going elsewhere to make a lasting home. Not so Abraham, for he lived as a stranger in the land of Canaan and dwelt there as a stranger. This is obvious from the fact that he did not build a house there, but lived in huts and tents, which are transportable dwellings; hence, mention is always made of tents, when he speaks of Abraham. Therefore, he lived there as a stranger because of the Lord's command: 'And he gave him no inheritance in it; no, not the pace of a foot' (Ac. 7:5); 'He was a sojourner in the land of the Philistines many days' (Gen. 21:34). This is true as to what the Lord was to give him gratis, but not as to what he bought. Hence, he says, by faith he sojourned in the land of promise, as is clear from Genesis (12 to 21), as in a foreign land; which is obvious from his living in tents. That he had no intention of returning to his native land, even if he had lived longer, is shown by the fact that he lived with Isaac and Jacob not at the same time, but successively. These were the children of the promise, because the promise was made to them (Gen. 17 and 28). He says, heirs with him of the same promise, in which we are given to understand that we should live in the world as foreigners and strangers: 'And they that use this world, as though they used it not' (1 Cor. 7:31); 'For we have not here a lasting city, but we seek one that is above' (Heb. 13:14).

For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever." Who hath induced them to say, that for our sakes He was made; although Paul says, "for whom are all things, and by whom are all things?"

Through the promised inheritance, which they did not receive, it became evident that "they looked forward to the city which has foundations, whose builder and maker is God."

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

What is, "the city which hath foundations"? For are not these which are visible "foundations"? In comparison of the other, they are not.

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

And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven "whose builder and maker is God"

"For he waited." And by what word, he says, did these not weaken in faith, as if dwelling in a foreign land concerning the promised land? For, he says, they were not concerned with the earth, but indeed having received the land of promise, they sought the greater things and were expecting the heavenly city. For if they had been attached to the earth, they would have been shaken by not receiving it. Thus, he says, we also ought to seek the things above, and not have a word about those here. "the city which has foundations." This is said because of its permanence and certainty, meaning it has foundations, or that it alone has foundations. For those on earth, in comparison to it, do not have foundations. "whose builder and maker is God." The greatest praise of the one in heaven.

And while he thought that He was carrying him to the land of Canaan, God promised to shew him another land of life which is in heaven, even as Paul also testifieth, "He waited for a city which hath foundations, whose builder and maker is God." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.

Therefore, he says, they settled in that land in tents having no foundation, because they were awaiting the heavenly city with true foundations, always firm and never perishing. This is also why God, seeing that they despised the promises of earthly goods, set those aside and prepared better things for them, as for those worthy of such things rather than earthly ones. Furthermore, they, having received the earthly promise, disregarded it and strove for the heavenly. But you, believers, having received the promise of the heavenly, desire the earthly — and are you not ashamed?

God is the architect of this city — what a praise that is!

585. – Then when he says, he looked forward to the city which has foundations, he shows why he lingered there as a stranger, namely, because he did not consider himself as having anything on earth, but was seeking a heavenly city as his inheritance: 'Our feet were standing on your courts, O Jerusalem. Jerusalem, which is built as a city' (Ps. 121:2); 'your eyes which see Jerusalem, a rich habitation, a tabernacle that cannot be removed' (Is. 33:20). It is called a city, first of all, because of the unity of the citizens, which unity is true peace: 'Praise the Lord, O Jerusalem, praise your God, O Sion' (Ps. 147:12) and in v. 14: 'Who puts peace in your borders.' Your people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest' (Is. 23:18); That they may be one, as we also are one' (Jn. 17:22). Secondly, it is ordered, because it exists for justice and not for doing evil. But perpetual justice is there: 'And the name of the city from that day is, the Lord is here' (Ez. 48:35). Thirdly, it was sufficient unto itself in all things that are necessary, for whatever is necessary will be there most perfectly, because it is a state made perfect by the assemblage of all good things: 'Jerusalem, which is built as a city, which is compact together' (Ps. 121:3).

586. – This city has foundations, in which stability is signified: 'A tabernacle that cannot be removed' (Is. 33:20). But the foundations are the first part of a building; hence, the angels are the foundations of a city: 'The foundations therefore are in the holy mountains' (Ps. 86:20); for men will be raised to the orders of angels.

587. – The founder of this city is God, not the wisdom of human art: 'We know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven' (2 Cor. 5:1). Now two things are required for the erection of a city: the first is the authority of the prince, by means of whom it is made firm and who is called its founder, and from whom it takes its name, as Rome from Romulus. And so God is called the founder of that city: 'In the city of our God: God has founded it forever' (Ps. 47:9). The second is the way it is put together, which commends the wisdom of the artisan. And so God is called its artisan, because it was put together according to the disposition and wisdom of God: 'Great is the Lord and exceedingly to be praised in the city of God, in his holy mountain' (Ps. 47:2). For the proper arrangement of a work commends the workman. But divine wisdom will never be so resplendent as there; and, therefore, it is exceedingly to be praised.

It is written in the epistle to the Hebrews, "Through faith also Sarah herself received strength to conceive seed." For both were old, as the Scripture testifies; but she was also barren and had ceased to menstruate, so that she could no longer bear children even if she had not been barren. Further, if a woman is advanced in years yet still retains the custom of women, she can bear children to a young man but not to an old man, although that same old man can beget, but only of a young woman; as after Sarah's death Abraham could of Keturah, because he met with her in her lively age. This, then, is what the apostle mentions as wonderful, saying, besides, that Abraham's body was now dead; because at that age he was no longer able to beget children of any woman who retained now only a small part of her natural vigor. Of course we must understand that his body was dead only to some purposes, not to all; for if it was so to all, it would no longer be the aged body of a living man but the corpse of a dead one. Although that question, how Abraham begot children of Keturah, is usually solved in this way, that the gift of begetting which he received from the Lord remained even after the death of his wife. Yet I think that solution of the question which I have followed is preferable, because, although in our days an old man of a hundred years can beget children of no woman, it was not so then, when men still lived so long that a hundred years did not yet bring on them the decrepitude of old age.

There is much to tell of faith, and the whole day would not be enough time for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works but also by faith: for though he did many things well, yet he was never called the friend of God except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents, left country and place and home through faith. Therefore, you too should be justified in the same way he was justified. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham, "without being weakened in faith, though he considered his own body now as good as dead," did not look at the weakness of his body but at the power of him who promised because "he counted him faithful who had promised." And so, beyond all expectation, [Abraham] gained the child from bodies already dead, as it were. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, "In Isaac shall your seed be called," he proceeded to offer up his son, his only son, to God, believing "that God is able to raise up even from the dead." And having bound his son and laid him on the wood, he did in purpose offer him. But he received his son alive through the goodness of God in delivering to him a lamb instead of his child. Being faithful in these things, he was sealed for righteousness "and received circumcision as a seal of the faith which he had while he was in uncircumcision, having received a promise that he should be the father of many nations."

Let us see, then, how Abraham is the father of many nations. Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh he is no longer father of us all: but the example of his faith makes us all sons of Abraham. How and in what manner? With people it is incredible that one should rise from the dead, just as it is also incredible that there should be offspring from aged persons who are as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through baptism, not in the foreskin of the body but in the heart, according to Jeremiah, where he says, "And you shall be circumcised unto God in the foreskin of your heart," and according to the apostle, "in the circumcision of Christ, having been buried with him in baptism," and the rest.

"By faith Sarah herself received power to conceive, even when she was past the age." She, who was barren gave birth—that is, received the powers and youth that were necessary for conception and bearing—even though her old age was unable to cope with these things. And all this happened to her because, in the midst of the pagan Canaanites, she "considered him faithful who had promised" to give her these things.

Let [the one who is waiting for the Lord's second coming] therefore wait for that time then which is, necessarily, in the same time frame as the development of humanity. For even while Abraham and the patriarchs desired to see the promised better things, they did not stop seeking the heavenly country. This is what the apostle says when he declares that even now they are in a condition of hoping for that grace: "God having provided some better thing for us," according to the words of Paul, "that they without us should not be made perfect." If those then, who by faith alone and by hope saw the good things "afar off" and "embraced them"—if they bear the delay as the apostle bears witness, and if they place the certainty that they will enjoy the things for which they hoped in the fact that they "judged him faithful who has promised," what should the rest of us do who perhaps do not have a grasp of that better hope from the character of our own lives?Even the prophet's soul fainted with desire, and in his psalm he confesses this passionate love, saying that his "soul has a desire and longing to be in the courts of the Lord." [He still has this desire] even if he has to be demoted to a place amongst the lowest, since it is a greater and more desirable thing to be last there than to be first among the ungodly tents of this life. Nevertheless he was patient during the delay, considering, indeed, the life there blessed, and accounting a brief participation in it more desirable than "thousands"[of days] of time. For, he says, "one day in your courts is better than thousands." And yet, he did not become dejected at the necessary dispensation concerning existing things. He thought it was sufficient bliss for a person to have those good things even by way of hope. This is why he says at the end of the psalm, "O Lord of hosts, blessed is the man that hopes in you."

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

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

"By faith, Sarah herself also." It is a challenge that even Sarah herself, as if to say: If a woman has believed, it is a shame if we are found to be of less faith than a woman. But how did she believe? And yet she laughed. But afterwards she was afraid when rebuked, which is what faith is. "received strength to conceive seed." For the reception of the seed, that is to say, she was strengthened to receive the seed that produces children. "and she bore a child when she was past the age." This, too, means not only, he says, that she was barren, but also that beyond the proper age, that is to say, in her very old age, she was strengthened to receive the seed. "because she considered Him faithful." Faithful, that is, truthful. But where did he promise? According to this time, he says, I will come, and there will be a son for Sarah. "Therefore, from one man." Therefore, all who are of the seed of Abraham were born from one seed, and because of the age, they are as numerous as the stars of heaven and the sand of the sea.

"From one person" means from Abraham; but if we were to take the "one" to mean both of them [Abraham and Sarah], we would not be wide of the mark: "the two will be one flesh," Scripture says.

With the words "and Sarah herself," the apostle shames them, as if saying: a woman believed, and will you not be ashamed if you prove to be more fainthearted than a woman? But how did she believe, she who laughed? Yes, she believed, even though she laughed, for afterward, being reproved, she became afraid, which was the fruit of faith. For it is clear that she believed that the One conversing with her was someone great and above man.

She received the ability to conceive and retain within herself the seed of Abraham. Or, since people who have carefully studied this say that the woman also contributes from herself a kind of seed, the expression "for the reception of seed" must in no case be understood as though Sarah herself also gave seed.

Above he said that she was barren, and now he says that she also gave birth past the age for it. Thus she had a twofold deficiency — one from nature, that she was barren, and the other from old age.

"Faithful," that is, she considered Him true, for He had promised: "I will be with you in the following year, and Sarah shall have a son" (Gen. 18:14).

588. – Then when he says, by faith Sarah herself received power to conceive, he shows what his wife obtained by faith. In regard to this he does two things: first, he shows what she obtained; secondly, what she obtained in her children (v. 12).

589. – But there were two defects in his wife that made it seem almost impossible for her to be able to conceive: one was that she was sterile: 'And Sarah was barren' (Gen. 11:30). The other was that due to her age she was not naturally suited to bear children: 'It had ceased to be with Sarah after the manner of women' (Gen. 18:11). But the Apostle touches on these two defects: first, when he says, being barren; secondly, when he says, even when she was past the age. Yet in spite of all this, she received the power to conceive by faith, namely, her own or Abraham's, because even though it was impossible according to nature that a woman of ninety conceive of a man of ninety, nevertheless, both believed God, for Whom nothing is difficult. Hence, he says, since she considered him faithful who had promised.

590. – But on the contrary, it seems that Abraham did not believe, because in Genesis (17:17) he asked: 'Shall a son, think you, be born to him that is a hundred years old? And shall Sarah, that is ninety years old, bring forth?' Again, in regard to Sarah it is stated in Genesis (18:12): 'She laughed secretly, saying: 'After I am old, and my lord is an old man, shall I give myself to pleasure?' I answer that in regard to Abraham, his laughing was not due to doubt, but to wonder: 'He staggered not by distrust; but was strengthened in faith, giving glory to God. Most fully knowing that whatsoever he has promised, he is able also to perform' (Rom. 4:20). Hence, his laughter is not reproved by God, Who knows the hearts of all. But Sarah at first doubted in the first promise, but when the angel referred to the power of God, when he said: 'Is there anything hard to God?' (Gen. 18:14), she then believed; and this was, as it were, a second promise. Therefore, he says that he re-promised, because when He promised the first time, she did not believe, but only when He re-promised.

591. – But it should be noted that all the miraculous conceptions which took place in the Old Testament were as a figure of that greatest of miracles which occurred in the incarnation. For it was necessary that His birth from the Virgin be prefigured by certain things, to prepare souls to believe. But it could not be prefigured by something equal, because a figure necessarily falls short of what is prefigured. Therefore, the Scripture shows the Virgin birth by the birth from sterile women, namely, Sarah, Anna, and Elizabeth. But there is a difference: because Sarah received the power to conceive from God miraculously, but from human seed; but in the Blessed Virgin He even prepared that most pure matter from her blood, and along with that, the power of the Holy Spirit was there in place of seed. For the Word was made flesh not from human seed but by a mystical spiration.

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

Faith accomplished not only that she gave birth, but that she gave birth to as many as even fertile women do not bear. Thus, two miracles. But in what sense were they innumerable? For they were often counted. Either this is said hyperbolically, according to the custom of Scripture, as for example: we saw cities reaching even to heaven (cf. Num. 13:29); or he said "innumerable" with reference to those who are constantly being born anew.

592. – Then when he says, for which cause there sprung even from one man, he shows what she obtained in her children by God's power, namely, a multiplying of seed in the merit of faith, from one, namely, Abraham, they were sprung: 'I called him alone, and blessed him, and multiplied him' (Is. 51:2). Secondly, his condition should be considered, because he was as good as dead; for he was already an old man, as was stated above. But on the other hand, because Sarah was dead, he begot sons by another wife, as it is stated in Genesis (25:2). Therefore, it is incorrect to describe him as good as dead. I answer that an old man can well produce from a young woman, but not from an old. Consequently, his power to produce was dead in regard to Sarah, but not in regard to others. Or, one might say that from one refers to Sarah's womb already as good as dead: 'Nor the dead womb of Sarah' (Rom. 4:19); 'Look upon Abraham, your father and to Sarah that bore you' (Is. 51:2). Thirdly, the difference between those who come forth from Abraham should be considered. For, as it is stated in Romans (9:6): 'Just as some who are of the seed of Abraham are not Israelites, so not all who are of the seed of Abraham are sons; but those who are children of the promise are accounted for the seed.' Therefore, his offspring are divided into two branches, the good and the wicked. The good are signified by the stars, of whom he says that they have sprung as the stars of heaven in number: 'The stars have given light in their watches, and rejoiced' (Bar. 3:34). But the wicked are signified by the sands of the seashore, because the wicked Jews of Abraham's seed are conformed to the Gentiles. But the sand is everywhere buffeted by the waves of the sea, and the wicked by the winds of the world: 'The wicked are like the raging sea' (Is. 57:20). But the Jews were not altogether sand, but as the sand, because they shared their wickedness with the Gentiles: 'I have set the sand a bound for the sea' (Jer. 5:22). Again, sand is sterile and fruitless; so, too, the wicked are sterile of all work of good fruit. Hence, he says, they sprung as the innumerable grains of sand by the seashore. The figure is hyperbole. Or it is described as innumerable, not because it cannot be counted, but because it cannot be counted easily: 'I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore' (Gen. 22:17).

The simplest truth about man is that he is a very strange being; almost in the sense of being a stranger on the earth. In all sobriety, he has much more of the external appearance of one bringing alien habits from another land than of a mere growth of this one. He has an unfair advantage and an unfair disadvantage. He cannot sleep in his own skin; he cannot trust his own instincts. He is at once a creator moving miraculous hands and fingers and a kind of cripple. He is wrapped in artificial bandages called clothes; he is propped on artificial crutches called furniture. His mind has the same doubtful liberties and the same wild limitations.

That is what makes life at once so splendid and so strange. We are in the wrong world. When I thought that was the right town, it bored me; when I knew it was wrong, I was happy. So the false optimism, the modern happiness, tires us because it tells us we fit into this world. The true happiness is that we don't fit. We come from somewhere else. We have lost our way.

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

They called themselves therefore "strangers"; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. "For the world" (he says) "has been crucified to me and I to the world." But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, "strangers" and "dead," that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time.

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

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

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

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

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

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

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

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

And the statement "not having obtained the promises," is true: for surely the promise to Noah was not to be this which is here spoken of. But further, of what kind of "promises" is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, "Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life." And again, "Seek ye the kingdom of God, and all these things shall be added unto you." Seest thou that these things are given by Him in the way of addition, that we might not faint?

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

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

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

Two are sought here. How, having said above that God removed Enoch so that he would not see death, now has he said, "According to faith, all these died"? And again he said, "not having received the promises," although he said above that they had received the rewards of faith. For Noah was saved with his house. And Enoch was removed, and he did not see death. And Abel still speaks through his glory; and Abraham both took possession of the promised land and fathered from Sarah. — The solution. On the one hand, they all died, accept, with Enoch having been taken away. On the other hand, not having received the promises, it says about all, indicating that to those concerning Abraham and Isaac and Jacob, not only land was promised, but also, through their virtue, the heavenly things. This also applies to the others. For, he says, the generous God would not have released Abel for the sake of being glorified, Enoch for the sake of being removed, Noah for the sake of escaping immediate death, or Abraham for the sake of becoming a father of children, or to take hold of the land as in a sojourn. But these things were granted to them in part. And there was a taste of the truly promised things. For it indicates that they had learned beforehand concerning the kingdom of heaven, saying, having seen them from afar and greeted them.

"but having seen them from afar." Thus, he says, they believed in them, from afar by hope, that they also rejoiced in them, and not only were they embracing them.

The phrase, "having seen from afar," some say, refers to those around Abraham regarding the return of their descendants from Egypt. But this is unfitting. We say that they were evangelized concerning the kingdom of heaven, and all that Christ preached. For if they had not heard these things, why would they call themselves foreigners and sojourners? For they did not say these things longing for an earthly homeland, since they could have returned to their own land, but they were seeking heaven. Moreover, if this were not the case, both Abel and Enoch and Noah would be found, having not received the promise from God. For neither was anything earthly promised to them. Nor did it say to Noah that he would be saved in the promise. — "and greeted them." Being persuaded. "they were strangers and pilgrims on the earth." Not of the promised (for this is not great), but of the whole world.

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.

So he says that they believed the promises, "having seen them from afar" through hope, because they also rejoiced in them and embraced them, all but wrapping themselves in them.

Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world? Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed)state, too, a consort in domestic works is necessary.

The patriarch Abraham spoke in these terms to the Hittites, "I am a stranger and an alien residing among you; give me property among you for a burying place, so that I may bury my dead out of sight." The one in receipt of the promise of the whole earth did not even own a plot three cubits long.

Here two questions arise: how does the apostle, having said of Enoch that he "was translated so that he did not see death," now say "these all died"? And further, how did he now say "not having received the promises," although he said that "Abel still speaks," by virtue of being glorified by all? And that Enoch "was translated," that Noah received a reward, being saved with his household and being called righteous; and that Abraham begat a son from Sarah. Therefore, understand the words "these all died" in this sense: those who died, excluding, of course, those who did not see death. "Not having received the promises" is rightly said of all. For it was not with these blessings alone that the bountiful God rewarded the great feats of faith — Abel with being held in glory among men, Enoch with translation, Noah with salvation from the flood, Abraham with the bearing of children; on the contrary, it is clear that these are only a foretaste and pledge of the true blessings, which were preliminarily given to the saints for the sake of us fainthearted, so that on the basis of these we might believe in the true blessings as well. But something great has been prepared for them, which has not entered into the heart of man, which they have not yet received, as the Lord also says in the Gospel, that the one who has renounced everything in this present age "will receive a hundredfold," and in the age to come "will inherit eternal life" (Matt. 19:29).

Here the apostle gives us to understand that they both saw and rejoiced, that is, they had a presentiment of the mysteries concerning the Kingdom of Heaven, the resurrection, and the ineffable blessings: the metaphor is taken from the life of seafarers, who, having spotted their desired cities from afar, before entering them, first greet them and already consider them their own. Or he means also the descendants of Abraham, that they did not receive the promises concerning the land, but foresaw them from afar, four generations earlier, namely, that their descendants, having come out of Egypt, would become heirs of those promises. But this interpretation, as relating only to the descendants of Abraham, does not stand in connection with the words: "all these."

Not only in the promised land, but in the entire world. Therefore it was not fitting for them to receive it. They were worthy not of it, but of heaven. Their descendants, however, received it, for they were worthy of the earth. "I am a stranger and a sojourner among you" (Gen. 23:4), Abraham said to the sons of Heth. But they were all such, as David testifies: "I am a stranger with You, and a sojourner, as all my fathers were" (Ps. 39:12).

593. – Having commended Abraham's faith in regard to his dwelling place and offspring, the Apostle now commends him on his way of life until death. In regard to this he does three things: first, he shows what he did by faith; secondly, he mentions one thing that pertains to faith (v. 14); thirdly, he shows what he received by faith (v. 16).

594. – He commends the faith of Abraham and of his children on its perseverance, because they preserved in the faith until death: 'He that shall persevere until the end, he shall be saved' (Mt. 24:13). Therefore, he says, These all died in faith, except Enoch. Or, these all, namely, Abraham, Isaac and Jacob. And this is better, because the promise was made only to them. Furthermore, he commends them on the long delay of the promise; hence, he says, not having received what was promised.

595. – But on the other hand, it seems that they received the promise: 'Abraham was one and he merited the land' (Ez. 33:24). I answer that he possessed, i.e., was the first to receive the promise of possessing; yet he did not actually possess, as is evident from Acts (7:5). He continues, having seen it and greeted it from afar by faith. As if to say: Looking on with the vision of faith. Perhaps the response in the first Sunday of Advent is taken from this passage: 'Behold from afar off, behold I see the power of God coming, and a cloud covering the whole earth;' 'Behold the name of the Lord comes from afar' (Is. 30:27). And saluting it, i.e., venerating. He speaks, according to Chrysostom, in the manner of sailors, who when they first see the port, break out in praise and salute the city they have reached. So the holy fathers, seeing by faith the Christ to come and the glory they were to obtain through Him, saluted, i.e., venerated Him: 'Blessed is he that comes in the name of the Lord. He is God and has shone upon us' (Ps. 117:26); 'Abraham, your father, rejoiced that he might see my day: he saw it and was glad' (Jn. 8:56).

596. – He also commends their faith for its sincere confession, because, as it says in Romans (10:10): 'With the heart we believe until justice; but with the mouth, confession is made unto salvation.' Hence, he says, having acknowledged that they were strangers and exiles on the earth: for those three called themselves strangers and pilgrims, for in Genesis (23:4) Abraham says: 'I am a stranger and a sojourner among you.' Furthermore, the Lord says to Isaac: 'Stay in the land that I shall tell you, and sojourn in it' (Gen. 26:2), and Jacob himself says: 'The days of my pilgrimage' (Gen. 47:9). Now a pilgrim is one who is en route to some place. But a sojourner is one who lives in a foreign land with no intention of going anywhere else. But they not only confessed themselves sojourners, but pilgrims as well. So, too, a holy person does not make his home in the world, but is always busy and tending toward heaven: 'I am a stranger with you, and a sojourner as all my fathers were' (Ps. 38:13).

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

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

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

"make it clear." They show. "that they are seeking a homeland." That in heaven, obviously.

By calling themselves strangers, he says, they show that they are seeking a homeland.

597. – Then (v. 14) he shows that this confession pertains to hope. For one is a guest and a stranger, unless he is outside his country and going to it. Therefore, since they confess themselves guests and strangers, they signify that they are heading toward their native land, i.e., the heavenly Jerusalem: 'But that Jerusalem which is above is free' (Gal. 4:26). And this is what he says, for people who speak thus make it clear that they are seeking a homeland.

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

"And if they had been." For that they sought the one in heaven is clear from this. For if they sought their own from which God had expelled them, they had the strength to return. For they had time for this to return to their own. But now, seeking a homeland, not returning from which they went out, it is clear that they desire something better and heavenly.

So let us see what kind of homeland they seek: an earthly one, which they left, as Abraham left Mesopotamia? But he could have returned there.

598. – But because someone might say that it is true that they were pilgrims in the land of the Philistines and Canaanites, among whom they dwelt, but they intended to return to the land they had left; he rejected this when he says, If they had been thinking of that land from which they had gone out, they would have had time to return, because it was nearby. But as it is, they desire a better country, i.e., heavenly; hence in Genesis (24:6) 'Abraham said to his servant: Beware you never bring back my sons again thither;' '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); 'One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life' (Ps. 26:4). Therefore, they were seeking a country, but not their father's house, which they had left. In this is signified that those who go out from the world's vanity, should not return to it mentally: 'Forget your people and your father's house' (Ps. 44:11); 'No man putting his hand to the plow and looking back is fit for the kingdom of God' (Lk. 9:62); 'forgetting the things that are behind, and stretching forth myself to those that are before' (Phil 3:13). It is also clear that these confessions of theirs by word and deed pertain to faith, because they most firmly believed until death what was promised but never shown to them. Therefore, in faith, i.e., having their faith next to them as an inseparable companion, they died: 'Be faithful until death' (Rev. 2:10).

Ah! how great a dignity! He vouchsafed "to be called their God." What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that "He is not ashamed to be called their God"? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but God of those holy men, not in this sense, but as some true friend.

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

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

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

"Therefore God is not ashamed." For just as God is called the God of the world, so Abraham, Isaac, and Jacob are called by Him, having made them counterparts of creation. And this is the greatest honor, to deem God to be called their God. For just as God is adorned by the patriarchs, so He is called the God of Abraham, Isaac, and Jacob. "for He has prepared a city for them." God is not ashamed to be called their God. And therefore, He says, He is not ashamed because He has fulfilled their desire. They desired a city in heaven, and He has prepared a city for them in it.

The saints who preceded Jesus' bodily sojourn, who had a somewhat greater mental grasp than the majority of believers, perceived the mysteries of divinity because the word of God was teaching them even before he became flesh, for he was always working, being an imitator of his Father of whom he says, "My Father is working still."He says, perhaps to the Sadducees who do not believe in the doctrine of the resurrection, "Have you not read in the book of Moses, in the passage about the bush, how God said to him, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not God of the dead, but of the living." If, therefore, God "is not ashamed to be called the God" of these people, and they are numbered among the living by Christ, and all the believers are sons of Abraham, since all the nations are blessed in the faithful Abraham whom God appointed father of the nations, are we hesitant to accept that the living have known the lessons of the living, since they were instructed by Christ, who has existed before the morning star, before he became flesh?

"It is evident that they desired a country better than the land of Canaan, which is heaven." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.

It was opportune of him to use the phrase "he is not ashamed." The Lord of the powers, Master of the angels and Maker of heaven and earth when asked, "What is your name?" passed over all others and said, "I am the God of Abraham, the God of Isaac, the God of Jacob. This is my name forever, and how I am to be remembered by generations of generations."

And since he did not return, it is clear that he was not remembering it and it was not his homeland, but he desired another, better homeland, that is, a heavenly one, into which he had not yet had time to enter.

By virtue of such virtue, he says, they are so great before God that He, being the God of the whole world, both invisible and visible, is not ashamed to call Himself specifically their God (Ex. 3:15), since they are equal in worth to all creation, or rather, God is called the God of the visible world as its Creator and Lord; therefore He is also the God of the pagan nations; but for them He is a friend, which is more important.

He is so unashamed of them, considering them His own, that He prepared for them a city which they desired, a city in heaven.

599. – Then (v. 16b) he shows what they merit to receive by their faith. But this was the highest honor, when someone gets a name derived from a solemn office or from the service of a great and excellent lord or prince, as the Pope's notary, or the king's chancellor. But it is a greater honor, when that great lord wishes to be named after those who serve him. So it is with these three, namely, Abraham, Isaac and Jacob, whose Lord, the great King over all other gods, specifically calls Himself their God; hence, (Ex. 3:6): 'I am the God of Abraham, the God of Isaac and the God of Jacob;' hence, he says, 'God is not ashamed to be called their God'.

600. – Three reasons can be given for this: first, because God is known by faith. But they are recorded to have first separated themselves for unbelievers by a special cult; hence, too, Abraham was the first to receive the seal of faith to become the father of many nations (Rom. 4:17). Therefore, they are proposed to us as an example, as the ones by whom God was first known, and by them God was named as an object of faith. Therefore, He willed to be named by them.

601. – Secondly, according to Augustine in a Gloss, because a mystery lies hidden in them. For in them we find a likeness to the generation by which God regenerated spiritual sons. But we observe in them a fourfold way of generating. The first way is of free children by free women, as Abraham by Sarah begot Isaac, who begot Jacob by Rebecca, and Jacob the eight patriarchs by Leah and Rachel. The second way was of free children through bondwomen, as Jacob begot Dan and Naphtali by Bilhah and Zilpah. The third way was to servants by free women, as Isaac begot Esau by Rebecca; of him it was said, 'The elder shall serve the younger' (Gen. 25:23). The fourth was of servants by bondwomen, as Abraham begot Ishmael by Hagar. In this the diverse ways in which the Lord begets spiritual children is designated, because sometimes the good by the good, as Timothy by Paul; sometimes the good by the wicked, and this is the generation of free men by bondwomen; sometimes the wicked by the good, as Simon Magus by Philip, and this is the generation of servants by free women. But the generation of the wicked by the wicked is accounted in the seed; hence 'Cast out the bondwoman and her son' (Gal. 4:30).

602. – The third reason, which seems to be more in keeping with the Apostle's intention, is that it is customary for a king to be called by the chief city, or from the entire country, as King of Jerusalem, King of the Romans, King of France. Therefore, the Lord is properly called the King and God of those who specifically look at that city, the heavenly Jerusalem, whose architect and founder is God. And because they showed by word and deed that they belong to that city, He is called their God; hence he says, for he, the founder of that city, has prepared for them a city.

Here is a man of true faith, for when the Lord asked him to sacrifice Isaac, his only son, he was willing to do so. By faith he offered up the one through whom the Lord had given him the promise of a nation of descendants. And in offering his son he worshiped the Son of God. When the Lord held him back from sacrificing Isaac, Abraham saw the Messiah in the ram that was ultimately offered as the sacrifice to God.We see, then, that the patriarch was tested by means of Isaac—not that Isaac was sacrificed but rather the one who was pointed out in Isaiah, "He shall be like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb." He was, in truth, tested by him who took away the sin of the world. That is why Abraham was held back from laying his hand on the boy. If he had sacrificed Isaac, the Jews might very well have rejected all the prophecies concerning the Savior. Undoubtedly they would have especially rejected such prophecies given by the psalmist as, "You have not wanted sacrifice and offering; for you have prepared a body for me." They would have referred all such prophecies to the son of Abraham. Thus the sacrifice was not for the sake of Isaac but of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but God prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed. He alone picked up the falling, healed the sick, satisfied those who were hungry and filled the poor. Above all else, he alone raised us all from the dead, and having abolished death, he has brought us from sorrow and sighing to the rest and gladness of this feast. That, dear friends, is a joy that reaches heaven!

In whose similitude but His of whom the apostle says, "He that spared not His own Son, but delivered Him up for us all?" And on this account Isaac also himself carried to the place of sacrifice the wood on which he was to be offered up, just as the Lord Himself carried His own cross. Finally, since Isaac was not to be slain, after his father was forbidden to smite him, who was that ram by the offering of which that sacrifice was completed with typical blood? For when Abraham saw him, he was caught by the horns in a thicket. What, then, did he represent but Jesus, who, before He was offered up, was crowned with thorns by the Jews?

A familiar example is Abraham's "trial" when he was ordered to sacrifice Isaac. With the historicity or the morality of that story I am not now concerned, but with the obvious question "If God is omniscient He must have known what Abraham would do, without any experiment; why, then, this needless torture?" But as St. Augustine points out, whatever God knew, Abraham at any rate did not know that his obedience could endure such a command until the event taught him: and the obedience which he did not know that he would choose, he cannot be said to have chosen. The reality of Abraham's obedience was the act itself; and what God knew in knowing that Abraham "would obey" was Abraham's actual obedience on that mountain top at that moment. To say that God "need not have tried the experiment" is to say that because God knows, the thing known by God need not exist.

Isaac is a type of the infant Lord as son, and, in fact, Isaac was the son of Abraham as Christ is of God, victim as was the Lord. But he was not cut down like the Lord; no, Isaac only carried the wood of the sacrifice, as the Lord did his cross. He laughed mystically by way of prophesying that the Lord fills us with joy, we who have been redeemed by his blood. He did not suffer but left to the Logos, as is fitting, the first fruits of suffering. What is more, because he was not immolated, he signifies also the divinity of the Lord. For after his burial, Jesus was raised up, thus leaving suffering behind, just as Isaac had escaped the sacrifice.

And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness." On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

"By faith Abraham, when he was tested, offered up Isaac" as a victim, even though he had received this child with the promise that through him his descendants would have been named. And Abraham never doubted, not even when he was about to kill him, that through him his descendants would have been named.He decided in his mind and accepted the idea that "God is able to raise men even from the dead; hence, figuratively speaking, he did receive him back," that is, so that in him he might come to know the resurrection of the dead, and in him might know the children of the spirit whom he would have had.

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

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

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

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

He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony therewith. For they were in harmony; being opposed indeed according to human calculations, but in harmony when viewed by Faith.

"By faith, Abraham offered up Isaac." By what faith? That God is able to raise him even from the dead. "being tested." God tested Abraham, not because he himself wanted to learn about Abraham (for how could He who searches our hearts be alone in this?); (Ps. 7:10) but rather, he would make it evident to us. "his only begotten." For in case anyone say that he still had a child, and was expecting the promise to be fulfilled through him, he willingly offered Isaac, for he says, he was not the only begotten; he was only begotten in terms of the promise, since he also had Ishmael.

Give me your attention, you who have approached God, who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us. "After these things," the text says, "God tested Abraham and said to him, 'Abraham, Abraham.' And he said, 'Here I am.' " Observe each detail that has been written. For, if one knows how to dig into the depth, one will find a treasure in the details. Perhaps also the precious jewels of the mysteries lie hidden where they are not esteemed.This man was previously called Abram. Nowhere do we read that God called him by this name or said to him, "Abram, Abram." For God could not call him by a name that was to be abolished, but he calls him by this name which God gave; and not only does God call him by this name, but he also repeats it. And when he had responded, "Here I am," God says to him, "Take your dearest son Isaac, whom you love, and offer him to me. Go," the text says, "into the high land, and there you shall offer him for a holocaust upon one of the mountains which I shall show you." Why God gave him this particular name and called him Abraham, he himself has interpreted. "Because," the text says, "I have made you a father of many nations." God gave him this promise when he had his son Ishmael, but it is promised him that the promise will be fulfilled in a son who will be born of Sarah. He had kindled his soul, therefore, in love for his son not only because of posterity but also in the hope of the promises. But this son, in whom these great and marvelous promises have been made, this son, I say, on whose account his name is called Abraham, "he is ordered to offer for a holocaust to the Lord on one of the mountains." What do you say to these things, Abraham? What kind of thoughts are stirring in your heart? A word has been uttered by God that is such as to shatter and try your faith. What do you say to these things? What are you thinking? What are you reconsidering? Are you thinking, are you turning over in your heart that, if the promise has been given to me in Isaac, but I offer him for a holocaust, it remains that that promise holds no hope? Or rather do you think of those well-known words, and say that it is impossible, for him who promised, to lie; be that as it may, the promise shall remain? But I, because "I am the least," am not able to examine the thoughts of such a great patriarch nor can I know what thoughts the voice of God which had proceeded to test him stirred in him, what feeling it caused, when he was ordered to slay his only son. But since "the spirit of prophets is subject to the prophets," the apostle Paul, who, I believe, was teaching by the Spirit what feeling, what plan Abraham considered, has revealed it when he says, "By faith Abraham did not hesitate, when he offered his only son, in whom he had received the promises, thinking that God is able to raise him up even from the dead." The apostle, therefore, has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham, therefore, hoped for the resurrection of Isaac and believed in a future that had not yet happened. How, then, are they "sons of Abraham" who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? No, rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth; he knew the Christ was to be born from his seed, who also was to be offered as a truer victim for the whole world and was to be raised from the dead.

God promised to bring to light a vast number of Isaac's offspring like sand on the seashore, and he it was who bade Isaac become a victim. Beset by the two conflicting thoughts, then, and with nature tearing at him more harshly than any torturer, the patriarch easily overcame it all and offered the sacrifice. He brings out as well the thoughts he employed in banishing the others, "God was able to raise men even from the dead." He took issue with the thought arising in regard to the great number of offspring, believing that his son, even if slaughtered, could come back to life, God willing. "Figuratively speaking, he did receive him back," that is, by way of a symbol and type of the resurrection. Put to death by his father's zeal, he came back to life at the word of the one who prevented the slaughter. In him the type of the saving passion was also prefigured. Hence the Lord also said to the Jews, "Your father Abraham rejoiced at the prospect of seeing my day; he saw it and was glad."

Abraham stands above all in faith. For here not only nature entered into conflict with the divine command, but also the word of God itself. For the One who said, "I will give to you and your descendants the land" (Gen. 17:8), is the same One who commands, "offer as a burnt offering" your son (Gen. 22:2). Therefore it is said that "Abraham was tested," not because God had need to test his virtue, but so that we might learn his virtue through this trial and these deeds. Note, then, that trials are so beneficial that God not only permits others to inflict them upon believers, but He Himself also tests them, in order to show them more proven.

603. – Then (v. 17) another famous example of Abraham's faith is given, inasmuch as it regards God, namely, that supreme sacrifice of his when at the Lord's command he willed to immolate his only begotten son (Gen. 22:1). In regard to this he does three things: first, what he did; secondly, that this pertains to faith (v. 17b); thirdly, what he received for this (v. 19b).

604. – He says, therefore: Abraham, when he was tested, was ready to offer Isaac by faith, as is clear from Genesis (22). But there are two questions here: first of all, to kill the innocent is against the law of nature and is, consequently, a sin, Therefore, in willing to offer him he sinned. I answer that a person who kills at the command of a superior lawfully commanding, lawfully obeys and can lawfully carry out his duty. But God has power over life and death: 'The Lord kills and makes alive' (1 Sam 2:6). But God does no injury, when He takes the life even of the innocent. Hence, by God's decree many wicked and many innocent people die every day. Therefore, it is lawful to carry out God's commands. There is question also about the statement, when he was tested. For God tests no one, since to test implies ignorance. I answer that the devil tests in order to deceive: 'Lest perhaps he that tempts should have tempted you' (1 Th. 3:5). This is clear in the temptation of Christ (Matt. 4). But a man tests in order to learn. Thus, in 1 Kg. (10:1) it is recorded that the queen of Sheba went to Solomon to try him with questions. But God does not test in that way, for He knows all things; but He tests in order that the man himself learn how strong or how weak he is: 'To afflict you and prove you, and that the things that were in your heart might be made known' (Dt. 8:2); and 2 Chr (32:31) tells of Hezekiah being tested that all things might be made known that were in his heart. Furthermore, in order that others know the one tested and take him as an example, as Abraham and Job (Sir. 44:21).

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

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

"to whom it was said." Thus, it is said, as to the apparent, God seems to command the opposite of what He promised. And yet Abraham did not waver. For how could Isaac be called his seed, when he was commanded to sacrifice Isaac? Nevertheless, he did not hesitate even then.

But in what sense was Isaac the only-begotten, when he also had Ishmael? Yet with regard to the promise, he was the only-begotten, for he was the seed in the proper sense: "for in Isaac shall thy seed be called" (Gen. 21:12).

605. – Then when he says, was ready to offer up his only son, he shows quite subtly that that obedience pertains to faith. For, as has been stated above, Abraham in his old age believed God promising that in Isaac he would be blessed in his seed. He also believed that God could raise the dead. Therefore, when he was commanded to kill him, there was no further hope for Sarah, who was now very old, to have a child, since Isaac was already a youth. Therefore, since he believed that God's commands must be obeyed, nothing else remained but to believe that He would revive Isaac, by whom his seed would be called. Hence, he says, his only son, namely, of Sarah, in whom, i.e., in the only son, God was to fulfill His promise, as Genesis (18:19) indicates. Or, the only son, namely, among the free children: 'Take your only begotten son, Isaac' (Gen. 22:2). He who had received the promises, of whom it was said, i.e., by reason of whom; Through Isaac shall your descendants be called, considered that God was able to raise men even from the dead. This, therefore, was the greatest proof of his faith, because the article of the resurrection is one of the most important.

And how this was, the Apostle himself has taught us, by saying, "accounting that God was able to raise Him up, even from the dead." By the same faith (he means) by which he believed that God gave what was not, and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.

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

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

And hence he was not afraid to say, that God was "able to raise him up, even from the dead."

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

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

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

"considering that God was able even to raise him from the dead." Do you see how by faith Abraham did everything? For he believed that God could even raise him from the dead after he was sacrificed. "from which, figuratively speaking." And Abraham himself and Isaac himself. For it is fitting concerning the two. But see this, "figuratively." Abraham was a type of God the Father, and Isaac, of the Son of God. For since God was about to provide us with something great, the sacrifice of His Son, being very compassionate, so that we might not think that we are saved by grace alone, He made it necessary to deliver Christ. And the necessity is thus: "Just as," he says, "Abraham was willing to deliver his only-begotten for me to death, so also I," he says, "must deliver my Only-begotten to death for the sake of men." And the "figuratively," we can also understand this way, connecting it to the person of Isaac: He brought Isaac, and made him a figure and a type and an example of Christ, so that just as Isaac was sacrificed according to Abraham's intention, so also Christ was sacrificed, in truth. And thus, the "figuratively," understand; that is, he says, he brought Isaac in a figure, that is, instead of the type and the example. For he indicated the ram, and having given it instead of him, he received Isaac. But the first interpretation, as I think, is much better.

That is, "from which, figuratively speaking," it is possible to understand it this way: From where Abraham also brought Isaac in a figure. For he says, he demonstrated some overwhelming obedience, and faith that overcame even the laws of nature, he again receives the son, not as one who offered him, but with a great addition and value of his own faith. For he brought him bearing a figure and a likeness to the Son of God and God. Such things faith is able to accomplish. If, however, you take the common point in the figure from both Abraham and Isaac, that one served as a type of the Father and as a figure and likeness through the offering of the child, while Isaac served as a type of the Son, thus the aforementioned understanding is fulfilled. So great a gain, he says, faith brought to Abraham, that having offered his son, he received him back with the greatest addition. Of which addition was this? The one in the figure, both in relation to the Father and in relation to the Son to be brought forth. That is to say, He brought forth the Son for such a gain, in which the Father willed for both to be made a type of approach to be accomplished upon the Son. In the figure, God brought forth Isaac; that is, because of the faith and willingness of Abraham, although a ram was presented, and then not brought forth by Abraham, but by God Himself, who also brought forth. Thus, God accepted the sacrifice, as if bringing forth Isaac Himself through the figure and the substitution of the ram. Therefore, it is said, from where He brought him forth, as Isaac, in the parable and substitution of the ram, that is, as the purpose was fulfilled, and the willingness of his faith, therefore, God accepted the sacrifice of Abraham.

One can understand the statement "hence, figuratively speaking, he did receive him back" in the following sense: "Abraham received Isaac in a figurative way." For, as he says, since he showed some untold obedience and a faith that conquers even the laws of nature itself, he received his son again, not merely because he offered his son but because he offered him with great assent and his worthy faith. For Abraham received Isaac, who bore a figure and likeness to the Son of God and God himself. For such faith can set matters aright. But if you understand "in a figurative way" to apply to Abraham and Isaac, in that Abraham acted as a type of the Father and as a figure and likeness of him, while Isaac acted as a type of the Son, this interpretation would accord well with the understanding we have already stated. Abraham's faith brought him such a gain, he says, because after offering him he received him back with great addition. What sort of addition? That he would receive him again "in a figurative manner" and likeness of the action with the Father and the Son, that is, he received his son with so great profit, since both became a type of the offering with which the Father thought it good to be completed in his Son.Or one can understand it as follows. God "in a figurative way received" Isaac, that is, because of the faith and zeal of Abraham. To be sure, later a ram was offered, and even then it was not brought out of Abraham's flock but was also provided by God. Nonetheless, God received the sacrifice in this way, as if Abraham had offered Isaac himself albeit in a symbolic manner and through the substitution of the ram. Therefore he says, "He received him," namely, Isaac, "in a figurative way" and substitution of the ram, that is, the intended and fulfilled purpose of Abraham and the desire of his faith. Thus God received the sacrifice of Abraham in this manner.

He obtained it in accordance with his faith. For believing in the resurrection, he received him who had died symbolically. For the fact that he suffered nothing, although he fully expected to die, was a symbol of the one who would truly rise, inasmuch as, "having tasted death for a short time," he rose, having suffered nothing under death's power. For this was done "in a parable" instead of in symbols.

It is worthy of admiration that he, having no other son in whom he could expect the fulfillment of the promise, but having only one, nevertheless offered him as a sacrifice. Why then? Because of his great faith. For he believed that God was "able," even after his slaying, to raise him from the dead and fulfill the promise, and through him, brought back to life, to multiply his seed. But in what sense was Isaac the only-begotten, when he also had Ishmael? Yet with regard to the promise, he was the only-begotten, for he was the seed in the proper sense: "for in Isaac shall thy seed be called" (Gen. 21:12).

What does "as a foreshadowing" mean? That is, as a type, as a revelation of the mystery relating to Christ. For just as then Isaac was spared while the ram was slain, so Christ alone, being at one and the same time God and man, was offered as a sacrifice for us according to His humanity, while the Divine essence remained untouched by suffering. In general, Abraham was a type of God the Father, and Isaac of the Son of God: since God in His great love for mankind resolved to accomplish this great and reason-surpassing mystery — to give His Son for us — He also wished to bestow this not as His own gift, but as though repaying a debt, saying as it were the following: I give nothing new to human nature by offering My Son as a sacrifice for it. For Abraham "offered" his son to be slain for Me. Therefore I am repaying a debt, not giving a gift. Or "as a foreshadowing" means that in the ram Abraham offered Isaac as a sacrifice, that is, he substituted the ram, which was a type of Isaac — that is, the one slain was a figure representing Isaac.

606. – Then (v. 19b) he shows what he merited by faith; because, since nothing remained but to immolate him, an angel called him, and, in place of his son, he immolated a ram sticking fast by the horns. But this was a parable, i.e., a figure of Christ to come. For the ram sticking fast by the horns among the briars is the humanity which suffered, fixed to the cross. And so it is clear that the figure was not at all equal to the one prefigured. Therefore, he received him back, i.e., Isaac, for a parable, i.e., for a figure of Christ to be crucified and immolated.

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

"By faith, Isaac blessed Jacob and Esau concerning things to come." From where were such good things promised to his sons, if he did not believe that God would give the promises? And what is it, concerning things to come? Or concerning what is to happen to them, or concerning what is to be given to their offspring. For neither did they themselves enjoy the promise. Jacob, however, is first named because of his virtue.

"By faith Isaac invoked future blessings on Jacob and Esau." First he gave it to Jacob, then to Esau, not according to the sequence of their birth but according to the order of spiritual blessing.

How could he have promised his sons so many good things, himself living in a foreign land, if he did not believe that God would grant what was promised? What does "concerning things to come" mean? Either the good things of the age to come, for they knew about the resurrection and these blessings were understood by them, or the good things on this earth, which they themselves or their descendants were to receive. And he prefers Jacob to Esau, as virtuous, as having received the rights of the firstborn, and in all things worthy of preference.

607. – Above, the Apostle gave an example of Abraham's faith; here he gives the example of the faith of Isaac, Jacob and Joseph: and first of Isaac's faith. He says, therefore, that by faith of things to come, i.e., of things that extended into the future, Isaac blessed Jacob and Esau. Or, he blessed them for things to come; or with a blessing which extended to the future. For his words had efficacy from God's power alone. Through this blessing the younger ruled the older. But this did not pertain to their persons, but to the two peoples that sprang from them: 'over Edom I will stretch out my shoe' (Ps. 107:10). For the Edomites who sprang from Esau were subject to the people of Israel. This signified that the younger people, i.e., the Gentiles, by faith were to supplant the older people, namely, the Jews: 'Many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven' (Mt. 8:11). But that blessing which concerned the coming faith of the Gentiles was made by faith, because it looked to something in the future.

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

The tree of life that was planted by God in paradise prefigured this honorable cross, for, since death came by a tree, it was necessary for life and the resurrection to be bestowed by a tree. It was Jacob who first prefigured the cross, when he adored the top of the rod of Joseph. And when he blessed Joseph's sons with his hands crossed, he most clearly described the sign of the cross. Then there was the rod of Moses which struck the sea with the form of a cross and saved Israel while causing Pharaoh to be swallowed up; his hands stretched out in the form of a cross and put Amalek to flight;78 the bitter water being made sweet by a tree, and the rock being struck and gushing forth streams of water. Further, the rod of Aaron miraculously confirmed the dignity of the priesthood, a serpent was raised in triumph upon a tree, as if dead, with the tree preserving those who with faith beheld the dead enemy, even as Christ was nailed up in flesh of sin but which had not known sin. … May we who adore this attain to the portion of Christ the crucified. Amen.

"By faith Jacob, as he was dying." — Here, he says not only this, but also therefore he encouraged those to come, as he would also demonstrate in the work itself. For he was about to rise another king from Ephraim. Therefore, he says, And he adored at the top of his staff, that is, even being old, he worships Joseph, indicating the worship of all, that which was to come to him. And this because he knew that his brothers had adored [προσεκύνησεν] him.It was about to be revealed later, through the ten tribes.

"and he adored at the top of the staff." For he signified the kingdom of Ephraim and the overthrow of the ten tribes. Therefore, he himself prefigures their adoration.

For he believed so much, he says, in what was to come, that he also adored with the staff, thinking he was seeing what was to come. For from the two sons of Joseph, Ephraim and Manasseh, kings were to arise from the seed of Ephraim. Therefore, revealing the kingdom to his seed, he adored at the top of the staff of Manasseh. It is written in the book of Genesis thus: "And Jacob lived in the land of Egypt seventeen years." (Gen. 47:28)And the days of Jacob's life were one hundred and forty-seven years. And the days of Israel drew near to die, and he called his son Joseph and said to him: "If I have found grace in your sight, put your hand under my thigh, and deal kindly and truly with me; do not bury me in Egypt, but let me lie with my fathers; carry me out of Egypt and bury me in their burial place. And he said, I will do as you have said. And he said, Swear to me. And he swore to him. And Israel bowed himself upon the head of the bed." (Gen. 47:29-31) — By faith, Joseph, at the end of his life, made mention of the exodus of the Israelites from Egypt and gave instructions concerning his bones. For he believed so much that they would come out of Egypt, that he also swore that his bones would be carried away. What then? So that always remembering the oaths of Joseph, they might see also the matters concerning the exodus. For who would have sworn that his bones would be carried away, if he did not strongly believe that they would go out?

Thereupon he not only spoke but he also was bold to demonstrate it to coming generations by his action. For since another king would arise from Ephraim, for this very reason he says, "and Jacob bowing in worship over the head of his staff," that is, being an old man, he bowed down to Joseph, showing the obeisance of the whole people that would take place for him. And this has already come to pass, when the brothers bowed down to him, and it was about to come to pass later through the ten tribes.

The sons of Joseph were Manasseh and Ephraim; and although Manasseh was the elder and Ephraim the younger, Jacob nevertheless blessed Ephraim with greater blessings and with a cross-wise laying on of hands, and so firmly believed that his blessings would be fulfilled and that the tribe of Ephraim would hold dominion, that he showed this by his very deed. For he bowed down to Joseph as a sign of the worship of the entire people. How then did he bow down? "Upon the top of his staff," that is, leaning on his staff because of old age. Some say he bowed down upon the top of Joseph's staff, signifying through the staff the scepter of kingship, which was to be an object of worship.

608. – Then when he says, by faith Jacob dying blessed each of the sons, he continues with Jacob's faith and mentions what he did in blessing the two sons of Joseph, as is recorded in Genesis (48), where it is stated that when Joseph was informed of his father's illness, he called his two sons whom Jacob blessed, crossing his hands. With this gesture he chose Ephraim over Manasseh as to dignity, because the royal dignity came from Ephraim, namely, Jeroboam. But this blessing was by faith, because it was revealed to him that it would be thus in the future. This blessing referred to the people who came out of them and not to their persons. Likewise, by faith he adored the top of his rod. This is recorded in Genesis (49), where it is stated that he made Joseph swear that he would bury him in the tomb of his fathers; and after the oath, he adored the top of the coffin, as our version has, or at the top of his rod, as the Septuagint says, or at the top, as is had in the Greek. And all this can stand, because he was old and carried a rod; or he took Joseph's scepter until he vowed, and after returning it he adored not the rod nor Joseph, as some wickedly thought, but God Himself. This he did, leaning on the top of his rod. He did this, moved by the consideration of Christ's power, which Joseph's power prefigured. For being the prefect in Egypt, he carried a scepter as a sign of his power: 'You that rule them with a rod of iron' (Ps. 2:9). Or if he adored the top, the sense is the same, because he adored Christ signified by that rod, just as we adore the Crucified and the Cross by reason of Christ, Who suffered on it. Hence, properly speaking, we do not adore the Cross, but Christ crucified on it.

The things also which concern Joseph are of Faith only. Joseph heard that God had made a promise to Abraham, that He had engaged His word "to thee and to thy seed will I give this land;" and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to "speak of the Exodus, and to give commandment concerning his bones." He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have "given commandment concerning his bones," unless he had been fully assured of this), they might look for their return to Canaan.

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

Joseph would not have given directions about his remains if he had not believed the divine promises.

So greatly, he says, did he believe that the Israelites would be freed from Egypt, that he even commanded them with an oath to carry his bones with them (Gen. 50:25). And he did this not because he was concerned about a grave — being very wise, he knew that "the earth is the Lord's" (Ps. 24:1) — but to instill in the people full confidence that God's promise would in any case be fulfilled and that they would leave Egypt. And so that they would not remain in Egypt on account of the impiety there — it is so pleasing to God that even he himself did not wish to lay his bones in Egypt.

609. – Then (v. 22) he continues with the example of Joseph's faith and mentions two things which are stated in the last chapter of Genesis, where he said to his brothers (v. 24): 'God will visit you,' and commanded them to carry his bones out of that place. Hence, his faith bore on two things: first, because he believed that the promise He made would be fulfilled by the return of the children of Israel to the promised land; secondly, because he believed that Christ would be born and would rise from the dead in it, and many with him. Hence, he desired to have a part in that resurrection. He says, therefore, By faith Joseph, at the end of his life, made mention of the exodus of the Israelites; and this in regard to the first: and gave commandment regarding his bones, as to the second.

610. – But why did he not cause himself to be carried at once like his father. I answer that he was not able, because he did not then have the power he had at his father's death. Secondly, because he knew that the children of Israel were to suffer many afflictions after his death. Therefore, to assure them of their deliverance and return to the promised land, he willed his body to remain with them as a consolation. Hence, Moses took it with him, just as each tribe took the body of its father, as Jerome says.

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

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

He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son had.

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

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

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

For consider what confidence Seth had towards God, and Abel, and Enos, and Enoch, and Methuselah, and Noah, the first lovers of righteousness, and the first of the first-born children who are written in heaven,

Where he had listed righteous men who acted with faith, he also speaks about the parents of Moses, who were of no reputation. encouraging them, and almost saying: They were so obscure yet had faith, but you waver? For what reason did they hide him for three months, and this despite a royal decree that male children should be immediately killed? It is clear that they believed he would be saved. But what was the source of their faith? From the fact that the child was beautiful. For, he says, without divine grace, he would not have been such from the swaddling clothes.

Having enumerated the great men who accomplished their feats through faith, he speaks also of the parents of Moses, people of no renown, encouraging the fainthearted by showing that even the secondary deeds of such people are significant. Further, he brings forward even harlots, in order to shame them all the more. So then, he says, for what reason did they hide the three-month-old child, and that in defiance of the command to kill male children? How were they not afraid? Clearly, they believed that he would be saved. But why did they believe that he would be saved? Because "they saw that the child was beautiful," that is, fair, attractive in appearance, and they believed that God had loved him from his very swaddling clothes. They say that they even intended to cast him out, but when the child smiled sweetly, they kept him — so divine was everything about him.

611. – Then when he says, By faith Moses, when he was born, was hid three months by his parents, he continues with the fathers that were under the Law. For this period begins with Moses: 'Moses commanded a law in the precepts of justice' (Sir. 24:33); 'The law was given by Moses' (Jn. 1:33). But that period is divided into three parts, namely, before the departure from Egypt, during the departure, and after the departure. Therefore, he does three things: first, he shows what happened before the departure; secondly, during the departure (v. 27); thirdly, what happened in the promised land (v. 32). In regard to the first he does two things: first, he shows what occurred at Moses' birth; secondly, what he did (v. 24).

612. – Here he touches on the history given in Exodus (chap. 1), namely, that the Pharaoh commanded the male children to be killed, lest they be multiplied. Secondly, it is recorded that Moses' parents, seeing that he was a comely child, hid him for three months: which the Apostle attributes to their faith. For they believed that someone would be born to free them from their slavery. Hence, from the child's comeliness they believed that some power of God was in him. For they were rude country people, who sweated, working with clay and bricks: 'A man is known by his look' (Sir. 19:26). From this we see that although faith is about invisible things, yet through certain visible signs we can rest in it. 'Confirming the word with signs that followed' (Mk 16:20). But the fact that they did this from faith and not from carnal affection is evident, because they were not afraid of the king's edict. Hence, they exposed themselves to danger, which they would not have done, unless they had believed that something great was in store for the child: 'Do not fear them that kill the body' (Mt. 10:28).

613. – But on the other hand, they later exposed him; therefore, it was not by faith that they preserved him. I answer that they exposed him, not to destroy him but to keep him from being stolen; hence, they placed him in a small basket, committing him to divine providence. For they believed that he would probably be killed, if he were found among them.

"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.

She who was formerly a harlot receives this injunction: All who shall be found in your house shall be saved … if anyone wishes to be saved, let him come into the house of her that was a harlot. Even if anyone of this people [the Jews] wishes to be saved, let him come into this house to obtain salvation. Let him come into this house in which the blood of Christ is the sign of redemption. Let there be no mistake, let no one deceive himself: outside this house, that is outside the ecclesia, there is no salvation. If anyone does go forth, he is the cause of his own death.

Our Jesus [Joshua] sent his spies to the king of Jericho. There they are welcomed by a harlot. But this harlot who received the spies sent by Jesus did so that she might no longer be a harlot. The soul of every one of us was that harlot when we lived in the desires and lusts of the flesh. But our souls received the messengers of Jesus, the angels, whom he has sent before his face to prepare his ways. Every soul who receives them with faith, lodges them not in unworthy and inferior places but in those which are more elevated, because we do not receive Jesus from low and earthly places but as coming forth from the Father and descending from heaven.

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 people criticize this passage [Matthew 26:8-11] because one Evangelist said only Judas became indignant since he kept the money purse and was a thief from the beginning, whereas Matthew wrote that all the apostles were indignant. Some may be unaware of the figure of speech called syllepsis, customarily termed "all for one and one for all." The case is somewhat similar with Paul the apostle, who wrote in his epistle to the Hebrews (though many Latins have doubts about this), describing the sufferings and merits of the heroes of faith, inferring: "They were stoned, they were sawn in two, they were tempted, they were put to death by the sword." [Hebrews 11:36-37] The Jews assert that only one person, Isaiah the prophet, was tortured. We may also point out that the apostles were indignant for the sake of the poor but Judas for the sake of his own gain. Hence his grumbling was also mixed with his misdeeds, because he had no concern for the poor but only wanted to be able to steal.

"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.

For indeed, even the apostles have not yet received their joy, but they also wait that I may be a partaker of their joy. For the saints, when they leave this place, do not immediately obtain the whole rewards of their merits. They also wait for us, though we delay, even though we remain. For they do not have perfect delight as long as they grieve for our errors and mourn for our sins. Perhaps you do not believe me when I say this. For who am I that I am so bold to confirm the meaning of such a doctrine? But I produce their witness about whom you cannot doubt. For the apostle Paul is "a teacher of the Gentiles in faith and truth." Therefore, in writing to the Hebrews, after he had enumerated all the holy fathers who were justified by faith, he adds after all that, "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." You see, therefore, that Abraham is still waiting to obtain the perfect things. Isaac waits, and Jacob and all the prophets wait for us, that they may lay hold of the perfect blessedness with us.For this reason, therefore, that mystery of the delayed judgment is also kept until the last day. For there is "one body" that is waiting to be justified. There is "one body" that is said to rise from the dead in judgment. "As it is, there are many parts, yet one body. The eye cannot say to the hand, 'I have no need of you.' "

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).