Hebreus 11
John Chrysostom · Comentário Patrístico (catena)
Hebreus 11:1-2
"Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." O what an expression has he used, in saying, "an evidence of things not seen." For we say there is "evidence," in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is the meaning of "the substance of things." If therefore it is an "evidence of things not seen," why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since "the just shall live by faith," whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait for this is Faith: do not seek the whole "here." — Homily on Hebrews 21
Hebreus 11:3
Therefore the philosophers expressly say that "nothing comes out of things that are not" being "sensual" (Jude 19), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that "God is without beginning, and unborn"; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the creation out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. — Homily on Hebrews 22
Hebreus 11:3
What then does Paul do? He encourages them by the fathers; and before that by the common notions of mankind. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence is it shown that He did this even "by a Word"? For reason suggests nothing of this kind; but on the contrary, that the things which appear are formed out of things which appear. — Homily on Hebrews 22
Hebreus 11:3
Whence does it appear, he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. "Through faith we understand that the worlds were made." Why "through faith"? Because "the things that are seen were not made of things which do appear." For this is Faith. Having thus stated the general principle, he afterwards tests it by individuals. For a man of note is equivalent to the world. — Homily on Hebrews 22
Hebreus 11:3
Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs of the world. — Homily on Hebrews 22
Hebreus 11:4
And by a "more excellent sacrifice" in this place, he means that which is more honorable, more splendid, more necessary. — Homily on Hebrews 22
Hebreus 11:4
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. — Homily on Hebrews 22
Hebreus 11:4
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. — Homily on Hebrews 22
Hebreus 11:4
And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise "testified of that he was righteous"? It is said, that fire came down and consumed the sacrifices. For instead of "And the Lord had respect to Abel and to his sacrifices" (Gen. iv. 4), the Syriac said, "And He set them on fire." He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer. — Homily on Hebrews 22
Hebreus 11:4
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? — Homily on Hebrews 22
Hebreus 11:4
What is, "and by it he being dead yet speaketh"? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? "The influence coming from him is great, he means, and he yet speaketh"; that is, Cain slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man's sufferings are, so much the greater is his glory. — Homily on Hebrews 22
Hebreus 11:4
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. — Homily on Hebrews 22
Hebreus 11:4
And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, "For you also" (he says) "have suffered like things of your own countrymen." (1 Thess. ii. 14.) And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God's part has not yet been carried out towards him. — Homily on Hebrews 22
Hebreus 11:5
"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 he came after him, yet what befell Abel was sufficient to guide him back. How? God foreknew that Abel would be killed. For He said to Cain: "Thou hast sinned: do not add thereto." Honored by him, He did not protect him. And yet neither did this throw him Enoch into indifference. He said not to himself, "What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?" He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased God, how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made Enoch well-pleasing to God, namely, that he received nothing. For he knew that God "is a rewarder." Whence knew he this? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled. — Homily on Hebrews 22
Hebreus 11:5
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." — Homily on Hebrews 22
Hebreus 11:5
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. — Homily on Hebrews 22
Hebreus 11:5
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? — Homily on Hebrews 22
Hebreus 11:6
Wherefore they who say that all things are ruled and governed of themselves, and do not expect a reward, are not well-pleasing; as neither are the heathen. For "He becomes a rewarder of them that diligently seek Him" by works and by knowledge. — Homily on Hebrews 22
Hebreus 11:6
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. — Homily on Hebrews 22
Hebreus 11:6
It is necessary to "believe that He is," not "what He is." If "that He is" needs Faith, and not reasonings; it is impossible to comprehend by reasoning "what He is." If that "He is a rewarder" needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us? — Homily on Hebrews 22
Hebreus 11:7
"By faith" (he says) "Noah being warned of God." As the Son of God, speaking of His own coming, said, "In the days of Noah they married and were given in marriage," therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite. For what does he say? "By faith being warned of God." What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication" used? For in another place also it is said, "and it was communicated to him by the Spirit," and again, "and what saith the divine communication?" Seest thou the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit. "Of things not seen as yet," he says, that is of the rain. "Moved with fear, prepared an ark." Reason indeed suggested nothing of this sort; For "they were marrying and being given in marriage"; the air was clear, there were no signs of change: but nevertheless he feared: "By faith" (he says) "Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house." How is it, "By the which he condemned the world"? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation. "And he became" (he says) "heir of the righteousness which is by Faith": that is, by his believing God he was shown to be righteous. For this is the part of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things. — Homily on Hebrews 23
Hebreus 11:8
"By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went." "By faith": for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these patriarchs as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. He escaped from his country and his home, and "went out not knowing whither he went." — Homily on Hebrews 23
Hebreus 11:9
"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. — Homily on Hebrews 23
Hebreus 11:10
"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! — Homily on Hebrews 23
Hebreus 11:11
"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. — Homily on Hebrews 23
Hebreus 11:12
"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. — Homily on Hebrews 23
Hebreus 11:13
"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. — Homily on Hebrews 23
Hebreus 11:13
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? — Homily on Hebrews 24
Hebreus 11:13
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. — Homily on Hebrews 24
Hebreus 11:14
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." — Homily on Hebrews 24
Hebreus 11:15
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." — Homily on Hebrews 24
Hebreus 11:16
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." — Homily on Hebrews 24
Hebreus 11:16
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." — Homily on Hebrews 24
Hebreus 11:17
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. — Homily on Hebrews 25
Hebreus 11:17-18
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. — Homily on Hebrews 25
Hebreus 11:17-18
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. — Homily on Hebrews 25
Hebreus 11:18
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. — Homily on Hebrews 25
Hebreus 11:19
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. — Homily on Hebrews 25
Hebreus 11:19
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. — Homily on Hebrews 25
Hebreus 11:20
"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. — Homily on Hebrews 26
Hebreus 11:21
"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"? — Homily on Hebrews 26
Hebreus 11:22
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. — Homily on Hebrews 26
Hebreus 11:23
"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? — Homily on Hebrews 26
Hebreus 11:24
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. — Homily on Hebrews 26
Hebreus 11:25
"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. — Homily on Hebrews 26
Hebreus 11:26
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? — Homily on Hebrews 26
Hebreus 11:27
"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. — Homily on Hebrews 26
Hebreus 11:28
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? — Homily on Hebrews 27
Hebreus 11:29
"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. — Homily on Hebrews 27
Hebreus 11:30
"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. — Homily on Hebrews 27
Hebreus 11:31
"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. — Homily on Hebrews 27
Hebreus 11:32
"And what shall I more say? For the time would fail me to tell." After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, doing both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently in argument, if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient. "And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets." Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith. — Homily on Hebrews 27
Hebreus 11:33
"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." — Homily on Hebrews 27
Hebreus 11:34
"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. — Homily on Hebrews 27
Hebreus 11:35
"Women received their dead raised to life again." He here speaks of what occurred in regard to the prophets, Elisha, and Elijah; for they raised the dead. "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. — Homily on Hebrews 27
Hebreus 11:35-37
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. — DISCOURSES AGAINST JUDAIZING CHRISTIANS 8.8.3
Hebreus 11:36
"And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment." He ends with these; with things that come nearer home. For these 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. — Homily on Hebrews 27
Hebreus 11:37
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. — Homily on Hebrews 27
Hebreus 11:37-38
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. — Homily on Hebrews 28
Hebreus 11:38
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. — Homily on Hebrews 27
Hebreus 11:39-40
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. — Homily on Hebrews 28