These All Died In Faith, Not Having Received The Promises, But Having Seen Them Afar Off, And Embraced Them, And Confess
HOMILY XXIV
HEB. 11:13–16.
THESE ALL DIED IN FAITH, NOT HAVING RECEIVED THE PROMISES, BUT HAVING SEEN THEM AFAR OFF, AND EMBRACED THEM, AND CONFESSED THAT THEY WERE STRANGERS AND PILGRIMS ON THE EARTH. FOR THEY THAT SAY SUCH THINGS, DECLARE PLAINLY THAT THEY SEEK A COUNTRY. AND TRULY IF THEY HAD BEEN MINDFUL OF THAT COUNTRY FROM WHENCE THEY CAME OUT, THEY MIGHT HAVE HAD OPPORTUNITY TO HAVE RETURNED. BUT NOW THEY DESIRE A BETTER COUNTRY, THAT IS, AN HEAVENLY; WHEREFORE GOD IS NOT ASHAMED TO BE CALLED THEIR GOD, FOR HE HATH PREPARED FOR THEM A CITY.
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 sheep-skins, in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy.
They indeed then spake of themselves as 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 saith) has been crucified to me and I to the world. But we, being at home and quite alive busy ourselves about all things here as citizens. And the very thing which righteous men were to the world, strangers and dead, that we are to Heaven. And the very thing which they were to Heaven, alive and as its citizens [whose home and interests were there], that we are to the world. Wherefore we are dead, because we have refused that which is indeed life, and have chosen this life which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, not even so are we willing to separate ourselves from things on earth, but, just like worms, we turn about from the earth to the earth, and again from this to that, and in short are not willing to lift up ourselves even for a little while, nor to withdraw ourselves from human affairs; but just as if we were thoroughly immersed in our torpor and sleep and drunkenness, are stupified with imaginations.
[2.] And just as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the very morning has overtaken them, and it is become bright day, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day, for work (it is said) while it is day; when it is day we practise all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.
Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honour, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public disgrace, to the ridicule, the numberless jests of spectators and passers by.
[3.] Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For inasmuch as God has placed within us a tribunal which cannot be corrupted by bribes, nor ever utterly destroyed, even though we come to the very lowest depth of vice; for this cause even the wicked themselves give sentence against themselves; and if one call them that very thing which indeed they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn the very things which they practise, even if not by their deeds, yet by their words, by their conscience, nay rather [I may say] even by their deeds. For when they carry on their practices out of sight and in concealment, they exhibit the strongest proof of the opinion which they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will commend chastity, and the covetous man will condemn injustice, and the passionate man will admire patience, and he will blame quarrelsomeness, and the wanton [will blame] wantonness.
How then is it (you say) that he pursues these things? From excessive indolence, not because he judges it well [so to do]; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when they have been caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary [things] more unsightly than any thing.
[4.] The saints were strangers and sojourners. How and in what way? And where doth Abraham confess himself to be a stranger and a sojourner? Perhaps 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 in respect of that land that is in Palestine? By no means: but in respect of the whole world: and this with reason; for they saw therein none of the things which they were wishing for, but every thing foreign and strange to them. They indeed wished to practise themselves in 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 shewed not by words, but by very deeds. How and in what manner?
He said to Abraham, “Leave thy country, that which seems [thy country] and come to one that belongs to others:” And he did not cleave to his own [friends and home] 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 not a 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 was wont to yield up the first places to others: to throw himself into dangers; to suffer troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all belong to the things of this world; but lived in all respects as one whose home is in the City which is yonder; he exhibited 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 hither and thither, 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, displaying 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, shewing 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 strangers indeed, by those that have come to great poverty? When he was driven out, did he not give place just as a stranger? Did he not serve for hire? Did he not suffer afflictions innumerable, every where, just as a stranger would?
[5.] And these things (saith he) they said, like persons seeking their 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 own country. But we, on the contrary, if a fever attack us, neglecting every thing, just like little children which sob and cry, are frightened at death.
Nor is it without reason that we are thus affected. For since we do not live here like strangers, nor as if we were hastening to our proper country, but are like persons that are going away to punishment, for this cause we grieve, because we have not used our circumstances as we ought, but have turned the order of things upside down. Hence we lament when we ought to rejoice: hence we shudder, just like murderers or robber chiefs, when they are going to be placed before the judgment-seat, and are thinking over all the things they have done, and for this cause are fearing and trembling.
Not such however were they of old, but they were in haste [to depart]. Nay Paul even groaned [for it]; And we ourselves also (he says) who are in the tabernacle do groan being burdened. Such was Abraham and they who were with him, strangers, saith he, they were in respect of the whole world, and were seeking a country.
What sort of country was this? Was it that which they had left? By no means. For what hindered them if at least they had wished, from returning again, and becoming settled there? but they sought that [home] which is in Heaven. Thus they were earnestly desirous for their departure hence, and so were they pleasing to God; for God was not ashamed to be called their God.
[6.] 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? A great thing and truly great thing this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven in the same sense as [He is called God] of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as being a genuine friend.
And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of them, who have been placed over the household, are very highly esteemed, and manage every thing themselves, and can use great freedom of speech towards their masters, the Master is called after them, and one may find many instances of persons 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 neither do we attain to it. For as now the Lord is called [the God] of all Christians, and yet the name goes beyond our deserts: consider how exceeding great it would be if He were called the God of one [individual]! 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 [worlds]. For one man who doeth the will of the Lord, is better than ten thousand transgressors.
Now that it was in this sense that they called themselves strangers, is manifest. But supposing that these [Patriarchs] said that they were strangers [only] on account of the strange land [they were in], 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? On what account then does he say, I am a stranger and a sojourner? In what sense art thou a stranger? as (saith he) all my fathers were. Thou seest that they too were strangers? We have a country, he means, but not that which is really our country. But in what sense 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.
[7.] Let us now at least 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 Himself also is ashamed of them; just 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, wiping off 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 glowing, so full of confidence towards Him, 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.
Let us also, my beloved, become strangers; that God may not be ashamed of us; that He may not be ashamed, and deliver us up to Hell. Such were they who said, Lord, have we not prophesied in Thy Name, and in Thy Name have done many wonderful works! But see what Christ says to them: I know you not: the very thing which masters would do, when wicked slaves run to them [for protection], wishing to wipe off the disgrace. I know you not, saith He. How then is it that Thou punishest those whom Thou knowest not? I said, I know not, in a different sense: that is, “I deny you, and refuse to have any thing to do with you.” But God forbid that we should hear this fatal and terrible utterance. For if they who cast out devils and prophesied, were denied, because they had not a life suitable thereto; how much more we!
[8.] And how (you ask) is it possible that they should be denied, who have displayed prophetic powers, and have wrought miracles, and cast out devils? It is probable they were afterwards changed, and became wicked; and in consequence of this were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.
For tell me, does not the Orator take pains to make what comes at the end of his speech splendid, that he may retire with applause? He that administers a public office in a city, does he not make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display then, and be the conqueror unto the end, and if after vanquishing all [before] he be vanquished by the last [of his antagonists], is not all of no profit to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labour? And what [of] the Physician? Is it not the fact that if, after he has freed the sick man from his disease, yet at the very time when he is on the point of completely curing him, he should destroy him, is it not the fact that he has destroyed his whole [work]? So too in respect of Virtue, as many as have not placed on the end suitable to the beginning, and in unison and harmony with it, are ruined, and utterly undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Wherefore they are also deprived of the prize, and not acknowledged by their master.
Let us listen to these things, those of us who are in love with wealth: for this is the greatest of iniquities. For the love of money is the root of all evils. Let us listen, those of us who wish to make our present possessions greater, let us listen and at length cease from our covetousness, that we may not hear those words which they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us hear now with fear, that we may not then hear with vengeance: Depart from Me (saith He) I never knew you, no not even then (He means) when ye were making a display of prophecyings, and were casting out devils.
It is probable that in these words He also hints something else, that even at that very time they were wicked; and that at the beginning, grace wrought even by the instrumentality of the unworthy. For if it wrought even through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].
But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the dignity of the Priesthood: even if he arrive at the highest honour, even if grace work in him to his ordination, even if [it work in him] unto all the other [grades], for the sake of those who need his rule and care, he also shall hear, I never knew thee, no, not even then when grace was working in thee.
[9.] O! how strict shall the investigation there be as to purity! How is that, even of itself, sufficient to introduce us into the kingdom? while the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to exhibit. For nothing is so pleasing to God as an excellent course of life. If ye love Me, saith He, He did not say, ‘work miracles,’ but what? keep My commandments. And again, I call you friends, not when ye cast out devils, but if ye keep My words. For those [powers] indeed come of the gift of God: but the other after the gift of God, of our own diligence also. Let us endeavour earnestly to become friends of God, and not remain enemies to Him.
These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, the [danger] of silence, if when I am appointed to the ministering of the word, I should hold my peace.
What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, just as labourers do their works of husbandry; in this month let us gain the mastery over evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, To-day let us successfully accomplish this thing. Again, in this month let us school ourselves in the patient endurance of evil, and in another, in some other virtue: And when we have got into the habit of this one virtue let us proceed to another, just as in the things we learn at school, carefully preserving what we have already gained, and acquiring others in addition.
After this let us proceed to contempt for riches. First let us restrain our hands from taking more than is right, and then let us give alms. Let us not absolutely confound every thing, with the very same hands both slaying and forsooth doing works of mercy. After this, turn we to some other virtue, and from that, to another. Filthiness and foolish talking and jesting, let it not be even named among you. Let us be thus far in the right way.
There is no need of spending money, there is no need of labour, none of the sweat of the brow, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a limitless ocean, but to be in earnest, and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, cast we off; and the desire of wealth also from our soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the thorns which were there before, and casting in the heavenly seed, we shall be able to attain the good things which are promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, to the which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father and also to the Holy Ghost, be glory power honour, now and for ever, and world without end. Amen.