Through Faith We Understand That The Worlds Were Framed By The Word Of God; So That Things Which Are Seen Were Not Made
HOMILY XXII
HEB. 11:3, 4.
THROUGH FAITH WE UNDERSTAND THAT THE WORLDS WERE FRAMED BY THE WORD OF GOD; SO THAT THINGS WHICH ARE SEEN WERE NOT MADE OF THINGS WHICH DO APPEAR. BY FAITH ABEL OFFERED UNTO GOD A MORE EXCELLENT SACRIFICE THAN CAIN, BY WHICH HE OBTAINED WITNESS THAT HE WAS RIGHTEOUS, GOD TESTIFYING OF HIS GIFTS: AND BY IT HE BEING DEAD YET SPEAKETH.
THE quality of Faith has need of a soul generous and of youthful spirit, and ascending above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible for a man to become a believer, otherwise than by raising himself up above the common customs [of the world].
Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faiths yet from their circumstances, I mean, their sufferings; their 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 same things, saying; Call to remembrance the former days [&c.]; next from the Scripture which saith, But the just shall live by faith; afterwards from arguments, saying, But Faith is the substance of things hoped for, the evidence of things not seen. And now again from their forefathers, those great and admirable men, all but saying; If [under that dispensation] where the good things were close before them, they 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 also in the case of Faith; this we may see also in the case of affliction: that there may be comfort for you through our mutual faith. For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, because they have great regard for the opinion of the many.
[2.] What then does Paul do? He encourages them from [the history of] their fathers; and before doing that from the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and as rather matter of deceit, for this cause he points out that the greatest things are attained through faith and not through reasonings. And how does he shew 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 [does it appear] that He also did this by a Word? For reason suggests nothing of this kind, but on the contrary, that things which do appear are [formed] out of things which appear.
On this account especially the philosophers say that “nothing is out of what is not;” sensual as they are, and committing nothing to Faith. And yet these same men, when they have said anything great and noble, are caught committing it to Faith. For instance, that ‘God is without beginning, and without origin:’ for reason does not suggest this, but the contrary. And consider, I beseech you, their exceeding folly; saying [as they do] that God is without beginning; and yet this is far more wonderful than that [things should be created] out of nothing. For to say, that He is without beginning, that He is without origin, produced neither by Himself nor by any other is more full of difficulties, than to say that God made the things which are, out of the things which are not. For in this [assertion] there are many [points] which are calculated to persuade: as, that some one made it, that what was made had a beginning, that on the whole it was made. But in the other case, that He is self-existing, without origin, that He neither had beginning nor time; tell me, do not these things require faith? But [the Apostle] did not assert this, which was far the greater thing [of the two], but the lesser.
Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence does it appear? It is plain that it is the result of faith. Through faith we understand that the worlds were made. Why through faith? Because the things that are seen have not been made of things that appear. For this is Faith.
[3.] Having thus stated the general [principle], he afterwards tries it by applying it in the case of particular persons. For a man of credit is equivalent to the world. This at all events he afterwards hinted. For when he had balanced the matter in the case of one or two hundred persons, and then saw that the number was small in amount, he afterwards says, to whom the world was not equal in worth.
And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, For you also (saith he) have suffered the same things from your own countrymen. And by a brother who had been in no respect wronged, but who envied him on God’s account; indicating that they also are looked on with an evil eye and envied. He honoured God, and died because he honoured Him: and has not yet attained to a resurrection. But his readiness in God’s service is manifest, and his own part has been done, but what is from God has not yet been bestowed on him.
And by the more excellent sacrifice in this place, he means that which is more honourable, more splendid, more necessary.
And we cannot say (saith he) 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? So then Abel both rightly offered, and rightly divided. Nevertheless in return for this, what recompence did he receive? He was slain by his brother’s hand: and that sentence of condemnation which his father underwent on account of his sin, this he was the first to receive who had conducted himself aright. And what he suffered was so much the more grievous, as it was from a brother, and as he was the first [to die].
And he conducted himself rightly in these respects without having any man to look to. For to whom could he look, when he so honoured 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 dishonoured [God]. So that from himself he found out what was good.
And he that is worthy of so great honour, 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, the Syriac said, And He set them on fire. He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.
But your case is not such as this: for how could it be? you who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? So that that was faith indeed. For what miracles did he see, that he should believe that he should have any recompence of good things? Was it not from Faith alone, that he chose virtue?
What is, and by it he being dead yet speaketh? That he might not cast them into great despondency, he points out that he has in part obtained a recompence. How? ‘The influence which is maintained by him is great, he means, and he yet speaketh; that is, [Cain] slew him, but he did not with him slay his glory and honour also. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’
How does he yet speak? This is a sign both of his being alive, and of his being by all men celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech has so much effect, 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 held in admiration as now he is. That is, these things do not take place with impunity nor as in a chance way, 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 he came after him, yet what took place with regard to [Abel] was sufficient to turn him away [from serving God]. How? God foreknew that [Abel] would be killed. For He said to Cain: Thou hast sinned: do not add thereto. He was honoured by him, [yet] 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 honoured God, yet He did not, protect him. For what advantage had he that was departed, from the punishment of his brother? and what benefit was it possible he could 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 God exist, certainly there exists a recompencer also: Although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and here [in this world] see things that are contrary [to the idea of recompence for the righteous], thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This very same thing then made [Enoch] well-pleasing [to God], namely that he had received no reward. For he knew that [God] is a rewarder. Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested different things [from what faith suggested], but faith the opposite of what was seen. Even then (he would say) if you see that you receive no recompence here, be not disturbed.
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 shall receive a recompence, 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 recompence. Whence then is the well-pleasing?
[5.] 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 ascertain by reasoning ‘what He is.’ If [the doctrine] that He is a rewarder require Faith and not reasonings, how is it possible by Reasoning to comprehend the [truths] of His essence? For what Reasoning will be able to attain to them? For some persons say that the things that exist are self-caused. Thou seest that unless we have Faith in regard to all things, not only in regard to the Retribution, but also in regard to the very being of God, all is lost to us?
But many seek to know whither Enoch was translated, and for what cause 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. However to enquire into these matters is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they exist, and in what manner they exist, they have not added: For they say nothing more than what is necessary. For this indeed took place, I mean the event of 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 being dead, but that he should not see death.
On this account he added, he was translated being 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, after the manner of men, one may almost say, did not continue resolute, but immediately shewed that death has been done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to shew that the sentence is fixed in very deed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing to Him, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover He did not raise the former to life, that they might not at once be full of confidence: but He translated the other being yet alive: having excited fear by the case of Abel, but by this latter exciting a zeal to be well-pleasing unto Him. Wherefore they who say that all things are carried hither and thither by chance, and do not expect a recompence, are not well-pleasing [to God]; as neither are the heathen. For He proves a rewarder of them that diligently seek Him by works and by knowledge.
[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 recompence, the scorning such a reward, is a subject worthy of many tears. For just as to those who diligently seek Him, He is a rewarder, so to those who seek Him not, the contrary.
Seek (saith He) and ye shall find: but how is it [possible] to find the Lord? Consider how gold is found; with much labour. [I sought the Lord] with my hands (it is said) by night before Him, and I was not deceived, that is, just as we seek any thing which is lost, so let us seek God. Do we not combine our whole attention thereon? Do we not make enquiry of every one? Do we not travel far from home? Do we not promise [rewards in] 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 every thing 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 the object of our search. How much more ought we to do this in regard to God, just as if we were seeking somewhat indispensable; nay rather, not in the same way, but much more! However 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 not then ever left thy home for the sake of money? dost thou not [for this] busy thyself about all things? when thou hast found [it], art thou not full of confidence?
[7.] Seek (saith He) and ye shall find. For things which are sought after need much care, especially in regard of God. For many are the hindrances, many the things that bring on darkness, many those that impede our perception. For just as the sun is manifest, and set forth publicly before all, and we have no need to seek it; whilst if on the other hand we bury ourselves and turn every thing upside down, we need much labour in order 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 nearer to the sun. Let us therefore shake off the earth from ourselves, let us break through the mist which lies upon us. It is a thick, and a close one, 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. With our hands let us also lift up our mind: ye who have been initiated in the mysteries know what I mean, perhaps too ye recognize the expression, and comprehend what I am hinting at. Let us raise up our thoughts on high.
I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted up into the air, and thus praying with earnestness. Thus I wish you to be always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, canst thou not stretch forth thine hands? stretch forth thy will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher still and walk thereon, it is open for thee to do it. For our mind is lighter, and rises higher than any winged creature. And when it has also received the grace which [comes] from the Spirit, O! how swift is it! how quick is it! how does it compass all things! how does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life.
The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is our mind; when it has put on its wings, when it has separated itself from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.
The devil is not so good a marksman, as to be able to reach this height; he does however send 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 even [falls] upon his own head. For that which has been sent forth by him must of necessity strike [something]. Just then, as 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 inflict a wound; and if it wound not him that is shot at, it necessarily wounds him that shoots it.
And this we may learn from many instances, [I mean] that when we are not wounded, without doubt he is wounded himself. For instance, he insidiously attacked Job: he did not wound him, but was wounded himself. He insidious attacked Paul, he did not wound him, but was wounded himself. In all cases, if we are watchful, we may see this taking place. For even when he wounds, he is wounded; much more then [when he does not wound].
[8.] Let us turn his weapons then against himself, and having fully armed and fortified ourselves with the shield of faith, let us keep guard with all carefulness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger is in a special way a fire, a flame; it catches, destroys, consumes; let us quench it, by long-suffering, by forbearance. For just as red-hot iron dipped into water, loses its fire, so an angry man falling in with one that is long-suffering, does no hurt to the patient man, but rather benefits him, and is himself more thoroughly subdued.
For nothing is equal to long-suffering. A man of such a character is never insulted; but just as bodies of adamant are not wounded, so neither are souls such as this. For they are raised above the reach of the darts. The man that is long-suffering is high, and so high as not to receive any wound from the shot. When he is furious, do thou laugh: but do not laugh openly, lest thou irritate him: laugh however in thy mind 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 men under the influence of anger are more senseless than children. If any one look at a child that is furious [with rage], does he not laugh at him? The poor-spirited (it is said) is mightily simple. The simple then is a child: and he who is long-suffering (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 and also to the Holy Ghost, be glory, power, honour, now and for ever and world without end. Amen.