Hebrews xi. 3, 4

“Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness³²⁰⁰

3200“was testified of.”

3201λαλεῖ, with the most approved mss. of the Epistle; the editions have λαλεῖται ; which is the reading of the common texts of the N.T.

[1.] Faith³²⁰²

3202τὸ τῆς πίστεως

Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, “Call to remembrance the former days” ( c. x. 32 ); next from the Scripture saying, “But the just shall live by faith” ( c. x. 38 ); afterwards from arguments, saying, “But Faith is the substance of things hoped for, the evidence of things not seen.” ( c. xi. 1.) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.

For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: “that there may be comfort for you³²⁰³

3203ὥ στε εἶναι παράκλησιν ὑμῖν : the common editions follow mss. in which the very words of Rom. i. 12 have been substituted.

[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind].³²⁰⁴

3204κοινῆς ἐννοίας

3205Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to, “For inasmuch as the Faith was at that time calumniated,” &c.

3206ἀ ναπόδεικτον

3207At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss. or the old translation.

3208ἐ ξ οὐκ ὃντων, i.e. “out of nothing.”

Therefore the philosophers expressly say that ‘nothing comes out of things that are not’³²⁰⁹

3209“De nihilo nihil” is probably referred to.

3210ἄ ναρχος

3211ἀ γέννητος

3212λέγοντες, an irregular construction: the common texts substitute λέγουσιν

3213ἀ πορώτερον

3214αὐτόματος

Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. “Through faith we understand that the worlds were made.” Why “through faith”? Because “the things that are seen were not made of things which do appear.” For this is Faith.

[3.] Having thus stated the general [princi ple],³²¹⁵

3215τὸ κοίνον

3216γυμνάζει

3217ἄ ξιος. St. Chrys. takes the word in its primary sense, “of like value,” “worth as much as.” See Hom. xxvii. [6], pp. 489 sqq.

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction,³²¹⁸

3218οἰκεῖον τὸ πάθος

3219τὰ παῤ αὐτοῦ

And by a “more excellent sacrifice” in this place, he means that which is more honorable, more splendid, more necessary.

And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” ( Gen. iv. 7 , LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother’s hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].

And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.

And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” ( Gen. iv. 4 ), the Syriac³²²⁰

3220The reading of some mss. and of the editions except Savile’s was ὁ κύρίος instead of ὁ Σύρος On this Montfaucon has the note:“This sentence is imperfect. Mutianus’s rendering is, ‘On Abel (saith he) He looked, and on his sacrifices.’ But in the Syrian language it has, ‘And set [them] on fire.’ It would seem, therefore, that we should read, ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν The Hebrew words are וישע יהוה, which (not the Syriac translator, but) Theodotion renders καὶ ἐνεπύρισεν ὁ Θεός, ‘And God set [them] on fire,’ as may be seen in our edition of the Hexapla, and is proved by Jerome’s testimony on the passage. For the Syriac translation is, ‘and God was well pleased.’ So perhaps it might be an error of Chrysostom.” Four of the six mss. mentioned by Mr. Field [but not the Catena] have Σύρος. [Field’s mss. A and O have κύριος.—F.G.]

But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?

What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? ‘The influence coming from him³²²¹

3221ἡ ἐπισκοπὴ ἡ παῤ αὐτοῦ

How does he “yet speak”? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man’s suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.

[4.] ( Ver. 5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back.³²²²

3222[ἀ ποστρέψαι. Some of Field’s mss. read ἐ πιστρέψαι. The sentence is not clear, but the meaning seems to be, “to guide him back from the evil ways of the world around.” The Bened. translator has ad eum avertendum ; Mutianus, ad revocandum eum et dehortandum. The English edition, “to turn him away from [serving God],” is certainly wrong.—F.G.]

3223The words of the Septuagint, Gen. iv. 7 , are ἥ μαρτες ; ἡσύχασον : for which St. Chrys. substitutes the words of Ecclus. xxi. 1, ἥ μαρτες ; μὴ προσθῇς ἔτι. He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields’ note. The words were addressed to Cain before he killed his brother.

How was it “by faith” that “Enoch was translated”? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? “But without faith it is impossible to please” Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

[5.] It is necessary to “believe that He is,” not ‘what He is.’³²²⁴

3224That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings.

3225τὰ τῆς οὐσίας

3226αὐτόματα

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.”

Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves,³²²⁷

3227αὐτόματα

[6.] Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to “those who diligently seek Him,” He is a rewarder, so to those who seek Him not, the contrary.

“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2. See LXX [Ps. lxxvi. 3]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?

For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?

[7.] “Seek” (He says) “and ye shall find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.

And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” ( Ps. cxli. 2.) With our hands let us also lift up our mind: ye who have been initiated know what I mean,³²²⁸

3228The words of the Liturgy which were said throughout the Church Catholic, “Lift up your hearts,” &c.

I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers.³²²⁹

3229ἐ ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς

The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].

[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.

For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” ( Prov. xiv. 29.) The simple then is a child: and “he who is longsuffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

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