By Faith [Abraham] When He Was Tried Offered Up Isaac, And He That Had Received The Promises Offered Up His Only-Begotte
HOMILY XXV
HEB. 11:17–19.
BY FAITH [ABRAHAM] WHEN HE WAS TRIED OFFERED UP ISAAC, AND HE THAT HAD RECEIVED THE PROMISES OFFERED UP HIS ONLY-BEGOTTEN SON, OF WHOM IT WAS SAID, IN ISAAC SHALL THY SEED BE CALLED: ACCOUNTING THAT GOD WAS ABLE TO RAISE HIM UP EVEN FROM THE DEAD; FROM WHENCE ALSO HE RECEIVED HIM IN A FIGURE.
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 [against faith], 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 somewhat more. For what was of God seemed to be at variance with what was of God; and faith to be opposed to faith, and command to promise.
I mean this: He had said, Come forth 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 the things which resulted were at variance with the promise? Again He saith, In Isaac shall thy seed be called, and he believed: and again He saith, Sacrifice to Me this child, 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 was the righteous man staggered, nor did he say that he had been deceived.
For you indeed, he means, could not say this, that He has promised ease and gave tribulation. For in our case, the very things which He promised, these also He performs. How so? In the world (He saith) ye shall have tribulation. He that taketh not his cross and followeth Me, is not worthy of Me. He that hateth not his life shall not find it. And, He that forsaketh not all that he hath, and followeth after Me, is not worthy of Me. And again, Ye shall be brought before rulers and kings for My sake. And again, A man’s foes shall be they of his own household. But the things which pertain to rest are yonder.
With regard to Abraham however, the contrary [was the case]. He was enjoined to do things which were opposed to the promises; and yet not even so was he troubled, nor was he staggered, nor did he think that he had been deceived. But you are enduring nothing except what was promised, and yet you are troubled.
[2.] He heard what was at variance with the promises from Him Himself who had made those promises; and yet he was not disturbed, but did them as if they had been in harmony [therewith]. For in fact they were in harmony; being opposed indeed according to human calculations, but in harmony [when viewed] by Faith. And how this was, the Apostle himself has taught us, by saying, calculating that God was able to raise Him up, even from the dead. From the same faith (he means) by which he believed that God freely gave what existed not, and raised up one that was 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 [to life] one who had been slain. But his previous faith prepared the way for the things that were 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 [is directed] against those who presume to say, ‘It is after death that He has promised us the good things; perhaps He has deceived us.’ He points out 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 believed so many years before that God is able to raise from the dead, much more ought we to believe it. Thou seest (which was the very thing I at first said) that death had not yet entered in, and yet at once He drew them to the hope of the resurrection, yea 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.
Yea and another thing too he shews by saying, that God tempted Abraham. What then? did not God know that the man was noble and approved? For what purpose then He tempt him? [He did it,] not that He might Himself learn it, but that He might shew it to the others, and make his fortitude manifest to all. And here also he points out the cause of trials, that they may not suppose that they suffer these things as being forsaken [of God]. For in their case indeed, it is even unavoidable that they should have trials, because of there being many who persecuted or insidiously attacked them: but in Abraham’s case, what need was there to devise trials for him which did not [otherwise] exist? Now this trial as is evident took place 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 not [otherwise] a cause 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.
[3.] After this he pursues the same thought. No one (he says) could allege, that he had another son, and that he expected that the promise would be fulfilled from him, and that on this account he confidently offered up this one. And (his words are) he offered up his only-begotten [son], he 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. For for this cause after saying, Only-begotten, shewing that is on this account that he says it, he added, Of whom it was said, In Isaac shall thy seed be called, [in] that is, “from” him. Thou seest how he admires what was done by the Patriarch? In Isaac shall thy seed be called, and that son he brought to be slain as a sacrifice.
Afterwards, that no one may suppose he does this in despair, and that in consequence of this command he had cast away that Faith, but may understand that this also was indeed 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 calculations, but committed all to faith. 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 by a pattern, by the ram, he means. How? The ram, that is, 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 love to mankind. For inasmuch as a great favour was about to be bestowed on men, He, wishing to do this, not as a favour, but as if He were 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; [nay,] that He might be supposed to do it not of grace, but of debt. For with respect to those whom we love, we wish to do them this kindness in addition to others, [viz.] to appear first to have received some little thing from them, and then in consequence to give them all: and we are more proud of receiving than of 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 his intention and will, for this cause He bestows him freely on the Patriarch.
[4.] Thou seest, that what I am constantly saying, is shewn in this case also? When we have proved that our mind is made perfect, and have shewn that we disregard earthly things, then are earthly things also bestowed on us; but not before; lest being bound to them already, we should be bound still more by receiving them. Loose thyself from thy slavery first (He saith), and then receive [earthly goods], that thou mayest receive them no longer as a slave, but as a master. Despise riches, and thou shalt be rich; Despise honour, and thou shalt be honoured; Despise the avenging thyself on thine enemies, and then shalt thou attain it; Despise repose, and then thou shalt receive it: that in receiving it thou mayest receive it not as a prisoner, nor as a slave, but as a freeman.
For just as in the case of little children, when the child eagerly desires childish playthings, we hide them from him with much care, as a ball, for instance, and such like things, that he may not be hindered from things that are necessary; but when he thinks little of them, and no longer eagerly desires them, we fearlessly give them to him, knowing that henceforth no harm can come to him from them, the desire no longer having strength enough to draw him away from things necessary; so God also, when He sees that we are no longer eagerly desirous of the things of this world, thenceforward permits us to use them. For we possess them as freemen and grown men, not as children.
For [in proof] that if thou despise the avenging thyself on thine enemies, thou wilt then attain it, hear what he says, If thine enemy hunger, feed him; if he thirst, give him drink, and he added, for in so doing, thou shalt heap coals of fire on his head. And again, that if thou despise riches, thou shalt then obtain them, hear Christ saying, There is no man which hath left father, or mother, or houses, or brethren, who shall not receive an hundred fold, and shall inherit everlasting life. And that if thou despise glory, thou shalt then attain it, again hear Christ Himself saying, He that will be first among you, let him be your minister. And again, For whosoever shall humble himself, he shall be exalted.
What sayest thou? If I give drink to mine enemy, do I then punish him? if I give up my goods, do I then possess them? if I humble myself, shall I then, be exalted? Yea, saith He, for such is My power, to give contraries by means of contraries. I abound in resources and in contrivances: be not afraid. The ‘Nature of things’ follows My will: it is not I that follow Nature. I am the Maker of all things: I am not led [or impelled] by them: wherefore also I am able to alter their form and order.
[5.] And why dost thou wonder that [it is so] in these instances? for thou wilt find the same also in all other cases. If thou injure [another], thou art injured [thyself]; if thou art injured, then thou art not injured; if thou punish [another], then hast thou not punished [him], but hast punished thyself. For he that loveth iniquity, it is said, hateth his own soul. Seest thou that thou dost not injure, but hast been injured [thyself]? For this cause also Paul saith, Why do ye not rather endure injury? Dost thou perceive that this is not to be injured?
When thou insultest [another], then art thou insulted [thyself]. And in some measure people in general know this: as when they say one to another, ‘Let us go away, ‘do not disgrace yourself.’ Why? because the difference is great between thee and him: for however much thou insultest him, he accounts it a credit. Let us consider this in all cases, and raise ourselves above insults. I will tell you how.
Should we have a contest even with the very person who wears the [imperial] purple, let us consider that in insulting him, we insult ourselves. For [thereby] we ourselves become worthy to be disgraced. Tell me, what dost thou mean? when thou art a citizen of Heaven, and hast the Philosophy that is above, dost thou disgrace thyself with him that mindeth earthly things? For though he be in possession of countless riches, though he be in high place of power, he does not as yet know thy Good. Do not in disgracing him, disgrace thyself. Spare thyself, not him. Honour thyself, not him. Is there not some Proverb such as this, He that honoureth, honoureth himself? With good reason: for he honours not the other, but himself. Hear what a certain wise man says, Do honour to thy soul according to the dignity thereof. According to the dignity thereof, what is this? If he have defrauded [thee] (it means), do not thou defraud [him]. If he has insulted [thee], do not thou insult [him].
[6.] Tell me, I pray thee, if some poor man has taken away dirt which had been thrown out of thy court, wouldst thou for this have had a court of justice to sit? Surely not. Wherefore? Lest thou shouldst disgrace thyself; lest all men should condemn thee. The same also happens in this case. For the rich man is poor, and the more rich he is, the poorer is he in that which is indeed poverty. Gold is dirt, cast out in the court, not lying in thy house, for thy house is Heaven. For this, then, wilt thou have a lawsuit in a Court of Justice, and will not thy fellow Citizens on high condemn thee? will they not cast thee out from their country, thee who art so mean, who art so shabby, as to choose to contend for a little dirt? For if the world were thine, and then some one had taken it [from thee], oughtest thou to pay any attention to it?
Knowest thou not, that if thou wert to put the world [in the scale] ten times over or an hundred times, or ten thousand times, yea and twice as much as that, it is not comparable even to the very smallest portion of the good things that are in Heaven? He then who admires the things that are here has cast a slight on those which are yonder, seeing that he judges these worthy of his earnest regard, though so far inferior to the other. Nay, rather indeed he will not be able to admire those other. For how [can he], whilst he is overcome by amazement at these earthly things? Let us cut through the cords and entanglements: for this is what earthly things are.
How long shall we be stooping down? How long shall we devise evil one against another, like wild beasts; like fishes? Nay rather, the wild beasts do not attack each other, but [only] animals of a different tribe. A bear for instance does not readily kill a bear, nor does a serpent kill a serpent, having respect for the sameness of race. But thou, with him that is the same race with thee, when thou hast also grounds of duty without number, as, common origin, rational faculties, the knowledge of God, [nay] the force of nature, ten thousand other things besides, him, I say, who is thy kinsman, and partaker of the same nature—him thou killest, and involvest him in evils innumerable. For what, if thou dost not thrust thy sword, nor plunge thy right hand in his neck, other things more grievous than this thou doest, when thou involvest him in perpetual sufferings. For if thou hadst accomplished that other deed, thou wouldst have freed him from anxiety, but now thou encompassest him with hunger, with slavery, with feelings of impatience and indignation, with many sins. These things I say, and shall not cease to say, not [as] preparing you to commit murder: nor as encouraging you to proceed to some crime short of that; but that you may not be confident, as supposing that you will not be brought to punishment. For (it saith) he that taketh away a livelihood and asketh bread, it saith.
[7.] Let us at length keep our hands to ourselves, or rather, let us not keep them [to ourselves], but stretch them out in an honourable way, not for unjust gains, but for alms-giving. Let us not have our hand unfruitful nor withered: for the hand which doeth not alms is withered; and that which also grasps more than its due, is polluted and unclean.
Let no one eat with such hands as these; for this is an insult to the guests that have been invited. For, tell me, if a man when he had made us lie down on tapestry, and a soft covering of a couch, and fine linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a table of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us—would any man endure this infliction? would he not rather have considered it an insult? Indeed I think he would, and that he would have straightway started off. But now in fact, thou seest not hands [only] filled with what is indeed filth, but even the very food, and yet thou dost not start off, nor avoid, nor find fault. Nay, if he be a person in place of authority, thou even accountest it a grand affair, and destroyest thine own soul, in eating such things. For covetousness [and unjust gain] is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed clean. Thou therefore, though thou seest him that sitteth at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung or if there be anything more unclean than that, it is not so unclean and polluted as those viands of his), dost thou feel as if forsooth thou wert highly honoured, and as if thou wert going to enjoy thyself?
And dost thou not even fear Paul who allows us to go without restraint to the Tables of the heathen if we wish it, but does not permit us to go to those of the covetous, even if we wish? For, if any who is called a Brother, he saith, meaning by Brother in this place every one who is simply a believer, not him who is devoted to a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, but the believer though he be in the world, is a Brother. If any man, saith he, that is called a Brother. For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. If any, he saith, that is called a Brother, be a fornicator, or covetous, or a drunkard, with such an one, no not to eat. But not so with respect to the heathen: but If any of them that believe not, meaning the heathen, invite you and ye be disposed to go, whatsoever is set before you eat.
[8.] If any that is called Brother be (saith he) a drunkard. O! how great is his strictness! Yet we not only do not avoid drunkards, but even go to their houses, in order to partake of what they set before us.
For this cause all things are turned upside down, all things are put into confusion, and overthrown, and ruined. For tell me, if any person of this kind should invite thee to a banquet, thee who art accounted poor and mean, and then should hear thee say, ‘Inasmuch as the things set before ‘me are [the fruit] of overreaching, I will not endure to ‘defile my own soul,’ would he not be ashamed? would he not be confounded? would he not feel that he had disgraced himself? This alone were sufficient to correct him, and to make him on the one hand account himself wretched for his wealth’s sake, and on the other admire thee for thy poverty, if he saw himself with so great earnestness despised by thee.
But we are become (I know not from what cause) servants of men, though Paul cries aloud throughout, Be not ye the servants of men. Whence then have we become servants of men? Because we first became servants of the belly, and of money, and of glory, and of all those other things; we gave up the liberty which Christ had bestowed on us.
What then awaiteth him who is become a servant (tell me)? Hear Christ saying, The servant abideth not in the house for ever. Thou hast a declaration complete in itself, that he never at any time entereth into the Kingdom; for this is what the House means. For, saith He, in My Father’s House are many mansions. The servant then abideth not in the House for ever. By a servant He means him who is the servant of sin. But he that abideth not in the House for ever, abideth in Hell for ever, having no consolation from any quarter.
Nay, to this point of wickedness are matters come, that they themselves even give alms out of these [ill gotten gains], and also that many receive [these alms]. For this cause has our boldness of speech been broken down, and we are not able even to rebuke any one. But however, henceforward at least, let us flee the mischief which arises from this cause; and ye who have rolled yourselves in this mire, cease from such fatal guilt, and restrain your eager desire for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised [us]: which may we all obtain 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.