By Faith, Concerning Things To Come Isaac Blessed Jacob And Esau. By Faith, Jacob When He Was A Dying Blessed Each Of Th
HOMILY XXVI
HEB. 11:20–22.
BY FAITH, CONCERNING THINGS TO COME ISAAC BLESSED JACOB AND ESAU. BY FAITH, JACOB WHEN HE WAS A DYING BLESSED EACH OF THE SONS OF JOSEPH, AND WORSHIPPED LEANING ON THE TOP OF HIS STAFF. BY FAITH, JOSEPH WHEN HE DIED MADE MENTION OF THE DEPARTING OF THE CHILDREN OF ISRAEL, AND GAVE COMMANDMENT CONCERNING HIS BONES.
MANY prophets and righteous men (it is said) have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear and have not heard them. Did then those righteous men know all the things to come? Yea, most certainly. For if it was on account of the weakness of those who were not able to receive Him that the Son was not revealed,—He was with good reason revealed to those who were eminently bright in virtue. This Paul also says, that they knew the things to come, that is the resurrection of Christ.
Or [it may be said] he does not mean this: but that By faith, concerning things to come [means] not [concerning] the world to come, but concerning things to come in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?
But on the other hand he obtained the blessing, and yet did not receive it. Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy the blessing, but the [substance] of the blessings went to his posterity, while he himself obtained the things to come. For we find that his brother had greater enjoyment [of this world than he]. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, Few and evil have my days been; while the other lived in independence and great security, and afterwards was an object of terror to [his brother]. Where then did the blessings come to their accomplishment, save in the [world] to come?
Thou seest that from the beginning the wicked had the enjoyment of things here, but the righteous the contrary? Not however all [of them]. For behold, Abraham was a righteous man, and he enjoyed the things of this world as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, of necessity he must be afflicted. Wherefore even if he have the enjoyment of wealth, [yet is it] not without grief. Why? you ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.
By Faith concerning things to come, saith he, Isaac blessed Jacob and Esau (and yet Esau was the elder; but he puts Jacob first for his excellence). Thou seest how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.
[2.] By Faith, Jacob when he was a dying, blessed each of 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 bowed himself, says he, upon the top of his staff. Here, he means, he not only spake, but was even so confident about the future things, as to shew 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, shewing the obeisance of the whole people which was to be [directed] to him. And this indeed had already come to pass, when his brethren bowed down to him: but it was afterwards to come to pass through the ten tribes. Thou seest how he foretold the things which were to be afterwards? Thou seest how great faith they had? how they believed concerning the things to come?
For some of the things [mentioned] here are examples of patience only as to things present, and of enduring ill-treatment, and of receiving nothing good in the way of recompence; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompence. (For Faith in this place is manifold, both of there being a recompence, and of awaiting it, not under the same conditions, and of wrestling before the prizes [are to be given].) And the things also which concern Joseph are of Faith only. That [God] had made a promise to Abraham, that He had engaged His word to him, to thee and to thy seed will I give this land, this Joseph had heard: and though he is in a strange land, and does not as yet see the engagement fulfilled, yet not even so did he fail [in faith], but so believed as even to speak of the going forth [of the Israelites], and to give commandment concerning his bones. He then did not believe himself alone, but led on the rest also to Faith: in order that ever having in mind their going out [of Egypt] (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 sepulchres,’ let us reply to them, that it was for this cause: for he knew that the earth is the Lord’s and all that therein is. He indeed could not possibly have been ignorant of this, who had lived in so great philosophy, who had spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn nor vex himself. But when he had even taken up his father thither, why did he enjoin them to carry up from thence his own bones also? Is it not evident that it was for this reason?
But what? tell me, are not the bones of Moses himself laid in a strange land? and those of Aaron, of Daniel, of Jeremiah? and as to those of the Apostles we do not even know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchres are well known; but those of the rest, being so many, are not known anywhere. Let us not therefore lament at all about this, nor be so little-minded. For wherever we may be buried, the earth is the Lord’s and all that therein is. Beyond all question what must take place, does take place: to mourn however, and lament, and bewail those who are departed, arises from littleness of mind.
[3.] (ver. 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 the things [which were to be] on the earth after their death? and many things were fulfilled after their death. This is directed against what some say, ‘After death these things are done for them, which they did not obtain whilst they were 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 [already] 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 those who are regarded with admiration should feel thus, is nothing wonderful, and to appear inferior to them, is not so sad: but to shew oneself inferior even to people whose names are not known, this is the sad thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as had their son. For this cause also in proceeding, he increases the strangeness of what he says by enumerating even women that were harlots, and widows. For by Faith (he says) Rahab the harlot perished not with them that believed not, when she had received the spies with peace. And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.
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. From what cause then did these expect to save their child? From faith. What sort of Faith? They saw (he saith) that he was a fair child. The very sight drew them on to this 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 [her] and drew her on.
And yet in truth Faith had not a sufficient foundation in the case of those persons. For what was it to believe from the [mere] appearance [of the child]? But you (he would say) believe from the facts themselves and having many of the 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 points out that even the Faith of those [saints of old] was very long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it.
And (saith he) they were not afraid of the king’s commandment, and yet nevertheless that was in actual 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?
[4.] Next the example is again appropriate to their own case, or rather it is greater than that. For, saith he, (ver. 24–26) 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 recompence of the reward. As though he had said to them, ‘No one of you has left a palace, yea a splendid palace, nor treasures such as these; 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 as with aversion. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.
And see how admirably Paul has put it. He did not say, “Esteeming heaven, and the things in heaven,” but what? the reproach of Christ greater riches than the treasures of Egypt. For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself, was his reward.
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 enjoy the good things [of the world].
Than (he saith) to have a temporary enjoyment of sin. He called the being unwilling to suffer affliction with the rest sin: this, he says, [Moses] accounted to be sin. If then he accounted it sin not to be willing 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.
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, the 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 for help. It was likely that he also was reproached, when it was said to him, Wilt thou kill me as thou killedst the Egyptian yesterday? It is the reproach of Christ to be ill-treated even to the end, and to the last breath: just as He Himself was reproached and heard, If Thou be the Son of God, [said] by those for whom He was being crucified, by those who were of the same tribe [with Himself]. It is the reproach of Christ when a man is reproached by those of his own family, when by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefitted [by him].
In these words he raised them up, by pointing out 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 also would hear such things [said to them], and would long for the Recompence, 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?
[5.] (ver. 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 his safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with accurate attention: he said, not fearing the wrath of the king, with reference to his even presenting himself again. For it would have been [the mark] of one who was afraid, not to engage again in the defence [of his countrymen], nor to have any hand in the matter. That he did however again engage in it, was [the conduct] 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 endure again to engage in ‘those matters.’
Wherefore even his 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 afterwards would have been [the conduct] of one who tempted [God], to leap I mean into the midst of dangers, and to say, ‘Let us see whether God will save me.’ This the devil said even to Christ, Cast Thyself down. Thou seest that it is a thing suited to the Devil, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he could no longer be their leader and protector, when they who were receiving benefits were so ungratefully disposed [towards him]. 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.
[6.] If then we too at all times see God with our mind, if we at all times think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall [be raised] above them all. For if a person seeing one whom he loves, or rather, having him in remembrance, is thoroughly roused in spirit, and elevated in thought, and bears all things easily, while he delights himself in the remembrance; [surely] one who has in his thoughts Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel any thing painful, or dread any thing fearful or dangerous? When will he be of cowardly spirit? Never.
For all things appear to us to be difficult, because we do not have the remembrance of God as we ought to have it; because we do not carry Him about alway in our thoughts. For He might justly say to us, ‘Thou hast forgotten Me, I ‘also will forget thee.’ And so the evil becomes twofold, in that we both forget Him and He us. For these two things are involved in each other, but two they are. For great is the effect produced by God’s remembrance [of us], and great also is that of His being remembered by us. The result of the one is that we choose things that are good; of the other that we accomplish them, and bring them to their end. For this cause the prophet saith, I will remember Thee from the land of Jordan, and from the little hill of Hermon. This saith the people which was in Babylon, Being there, I will remember Thee.
[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children; who even while they were in captivity became in that very same country more glorious even than the king himself who had carried them captive. And he who had taken them captive falls down in reverence before the captives.
Dost thou see how great a thing virtue is! when they were in actual captivity he treated them with respect as masters. He therefore was the captive, rather than they. It would not have been so marvellous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvellous thing is, that after he had bound them, and taken them as captives, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to offer an oblation.
You see that the things which are really splendid, are those which have relation to God, whereas things human are a shadow? He knew not, it seems, that he was leading away [those who would be] masters for himself, and that he had cast into the furnace those whom he was about to worship. But to them, these things were as a dream.
Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be painful, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing whatever: Nay even these very things will themselves work together for us unto the contrary [effects]. These men were captives, and the king worshipped them: Paul was a tent-maker, and they sacrificed to him as a God.
[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, What are ye doing? we also are men of like passions with you; whereas Daniel did nothing of this kind.
For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Most especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honour belonging to God, He would not have suffered him to live, much less to be in honour. Secondly, because even with great openness he said, And as to me, O King, this secret hath not been revealed to me through any wisdom that is in me. And again; he was in the den for God’s sake, and when the prophet brought him food, he saith, For God hath remembered me. Thus humble and contrite was he.
He was in the den for God’s sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though presuming to commit atrocities innumerable, yea and being of all men most polluted, if we be not heard at our first prayer, draw back. In very truth, great is the distance between them and us, as great as is that between heaven and earth, or if there be any greater.
What sayest thou? After so many achievements, after the miracle which had been wrought in the den, dost thou account thyself so low? Yea, saith he; for what things soever we have done, we are unprofitable servants. Thus by anticipation did he fulfil the evangelical precept, and accounts himself nothing. For God hath remembered me, he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, We have sinned, we have committed iniquity. And every where they shew their humility.
And yet Daniel had occasions innumerable for being lifted up [with pride]; but he knew that these also came to him on account of his not being lifted up, and he did not destroy his treasure. For among all men, and in the whole world was he celebrated, not for these things only that the king cast himself on his face [before him] and offered sacrifice to him, and that he accounted him to be a God, who was himself honoured as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. Who putteth on the earth, saith he, as a garment. And again, I have given it to Nebuchadnezzar My servant, and again from what he [the King] says in his letter). And because he was held in admiration not only in the place where he was, but every where, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the wonderful event. But yet again for his wisdom he was also held in admiration, for it is said, Art thou wiser than Daniel? And after all these things he was thus humble, dying ten thousand times for the Lord’s sake.
Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?
[9.] This I will not say, for it is sufficient for me simply to mention the subject of enquiry, and the rest I leave to you, that at least in this way I may, stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples [before you]; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, Thy gifts be to thyself.
For besides this also again is another subject of enquiry, how while in words he rejected it, in deed he received the honour, and wore the chain [of gold].
Moreover while Herod on hearing the cry It is the voice of a god and not of a man, inasmuch as he gave not God the glory, burst in sunder, and all his bowels gushed out, this man received to himself even the honour belonging to God, not words only.
However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honour to God. For it was on this account that he said in anticipation, And as to me, not through any wisdom that is in me hath it been revealed, &c. And besides he does not even appear to have accepted the offerings. For he said (as it is written) that they should offer sacrifice, but it did not appear evident that the act also followed, upon [the command]. But there [at Lystra] they carried it even to sacrificing the bulls, and they called the one Jupiter and the other Mercurius.
The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear evidently that he rejected it? For in that case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. The cause then why he did not divert [him from doing this] [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God’s account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate the honour [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.
And here it is, after having bowed [to him] in reverence, that he does these things: for he did not do reverence to him as to a God, but as to a wise man.
But it is not even clear that he did make the offering: and even if he did make it, yet not that it was with Daniel’s acceptance.
And what [shall we say of this], that he called him Belteshazzar, the name of his own god? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colours, and who adores the dragon.
Moreover the Babylonians were much more foolish than those others at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.
If therefore we wish to obtain all good things, let us seek the things that have relation to God. For just as they who seek the things of this world fail both of them and of those others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that also we may attain to the good things which have been promised 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.