返回Chapter 11
Chapter 11
Chapter Eleven
Heb. 11:1. Now faith is the substance of things hoped for
Finally, the apostle describes faith to us, saying that it is the realization of that which does not yet exist, and the substantiation of that which has not yet come to pass. For example, the resurrection has not yet come to pass, but faith affirms this and places it before our eyes.
Heb. 11:1. And confidence in the unseen.
"Assurance," that is, a showing, a revealing "of things not seen." For it makes these things contemplated by our mind as though they exist. So if faith has such power, then why do you want to actually see them, so as to fall away from faith? For this is nothing other than a falling away from that by which the righteous live. For "the just shall live by faith" (Hab. 2:4; Rom. 1:17).
Heb. 11:2. By it the ancients were attested.
That is, in this same faith all the ancients were attested by God: they confessed that they worshiped Him.
Heb. 11:3. By faith we understand that the ages were framed by the word of God, so that what is visible came into being from what is invisible.
Since faith is reviled by those who do not understand its power, who say that it is something unproven and obviously a deception, he shows that the greatest deeds are accomplished by faith, not by reasoning. For even the fact that God created the existing from the non-existing by His word—what proof do we have of this? None at all, only faith. Thus, "by faith we understand that the ages were framed by the word of God," that is, that the ages were brought to completion by the word of God. Why by faith? Because the visible came into being from the invisible: this is what faith requires. Or also thus: by the Word of God, by Whom everything existing was called into being from non-existence. And when you hear "ages," understand everything eternal that is encompassed by them, namely both times and everything contained in them; in a non-proper sense, "ages" also means "times," whereas in the proper sense, an age is something other than time: the age is one, and not many.
Heb. 11:4. By faith Abel offered to God a more excellent sacrifice than Cain; (Gen. 4:3–5)
Since faith is a great thing and requires a courageous soul, yet the believing Jews had become weak and, although at the beginning they did show faith, afterwards, under the influence of constant afflictions, they gave themselves over to faintheartedness — he encourages them first by their own struggle, then by Scripture, having said: "the righteous shall live by faith"; next by reasoning, saying: "faith is the substance of things hoped for" — now he encourages them by the examples of great Old Testament men. For whenever a person finds fellow-partakers in sufferings, he is comforted and feels relief. So he brings forth Abel and says that by faith he offered a "better" sacrifice, that is, a more valuable one, compared with his brother's sacrifice. For whom else did he see before him? His father or mother? But they had offended God. His brother? But he did not honor Him. So by faith alone he was led to offer the best of what he had, believing that he would receive a reward.
Heb. 11:4. By it he obtained witness that he was righteous, as God testified of his gifts;
For God said to Cain: "If you offered rightly, but did not divide rightly" (Gen. 4:7); concerning Abel He testified that he both offered rightly, since he offered to the Giver what he had received from Him, and divided rightly, because he chose the best, as befitting the Master. They say also that fire, descending from heaven, consumed the sacrifice, from which Cain learned that Abel had been preferred. And how else could it be? Therefore one of the translators from Hebrew into Greek rendered it thus: "The Lord looked upon the sacrifices of Abel and set them ablaze" (cf. Gen. 4:4).
Heb. 11:4. Through it he, even after death, still speaks.
That is, through that very faith "he still speaks," that is, faith brought about that he still lives today, and set him up as a teacher for all, all but saying: "imitate me, O people, and being righteous, please the Creator." So he speaks by the fact that they glorify him, preach about him, remember him, just as the heaven speaks by merely being seen. For not so much does a word have effect as his suffering. He said this in order to show the fainthearted that the righteous man even here enjoys honor to a certain degree; therefore you too will enjoy it. In some manuscripts, however, it says: λαλείται — he speaks of himself, but I think this is incorrect.
Heb. 11:5. By faith Enoch was translated so that he did not see death (Cf. Gen. 5:24); and he was not found, because God had translated him. For before his translation he received the testimony that he pleased God.
He showed greater faith than Abel. For what happened to Abel is capable of causing confusion, because despite Abel's righteousness, it was permitted that he be killed by his brother. For what of it if the murderer was punished? What benefit is that to the one already killed? So he showed great faith, believing that if not now, then in the age to come God is a rewarder, and by this faith he pleased God, and having pleased Him, was "translated." So "by faith... he was translated," that is, the faith by which he pleased God translated him. See how through Abel God showed that His decree concerning death is true; but through Enoch He showed again that this decree is temporary and will be abolished. So that he was translated alive and that he still lives now — we know, but where or how — is unknown, since Scripture says nothing about this.
Heb. 11:6. But without faith it is impossible to please God17;
If anyone does not believe that there is recompense for the good and the evil, he will not please God. For how can anyone walk the difficult path of virtue without being convinced that in the age to come there are varied and lasting recompenses? Listen to what follows as well.
Heb. 11:6. For it is necessary that the one who comes to God should believe that He exists, and that He rewards those who seek Him.
That God exists and that He rewards — this we hold by faith, for some assert that everything that exists exists by itself; but what He is in essence is completely incomprehensible to those of sound mind. What does "those who seek Him" mean? That is, those who strive to please Him by their life, and not those who are overly occupied with worldly wisdom. Pay attention to the wisdom of Paul, how he everywhere adds "rewards," for the sake of the faintheartedness of the believing Jews.
Heb. 11:7. By faith Noah, having received a revelation about what was not yet seen, moved with godly fear, prepared an ark for the saving of his household; (Gen. 6)
Noah, he says, "received a revelation" from God, that is, was instructed concerning unknown matters and did not remain unbelieving. On the contrary, though the air was clear, everyone was given over to indulgence and expected no danger, for nothing of the sort was noticeable, yet he, having believed God, feared the flood and prepared the ark, by means of which he saved all his household from the flood (Gen. 6:22). Note that what God promises, the Spirit also foretells, as it is said of Simeon: "it had been promised to him by the Holy Spirit" (Luke 2:26). Therefore, the Spirit is God.
Heb. 11:7. He condemned the (whole) world by it.
That is, He showed that they were worthy of punishment, since they, even seeing that the ark was being built at that time, did not come to their senses, or did not believe that the flood would come.
Heb. 11:7. and became heir of the righteousness which is by faith.
That is, he received the benefit of having appeared righteous before God: which name of "righteousness" faith bestowed upon him.
Heb. 11:8. By faith Abraham obeyed the call to go out to a land which he was to receive as an inheritance,
Since the believers from among the Jews looked upon him and the other patriarchs as having received countless blessings, he intends to show that no one has yet received anything. Therefore he says that "by faith Abraham obeyed," having received the command to leave his homeland. For whom did he know, whom could he have imitated? His father was an idolater, he had not heard the prophets. Therefore, to obey God as one speaking the truth about what He promised, and to leave what he possessed, was on his part an act of faith.
Heb. 11:8. And he went out, not knowing where he was going.
Even if he did know who had called him, who would leave what is ready to seek what is not ready? But he did not know what that land to which he was being called was even like.
Heb. 11:9. By faith he dwelt in the land of promise, as in a foreign land,
He says that the land which God promised to give to him and to his seed, he inhabited as a foreign land. In what sense "foreign"? For he even purchased a burial place for Sarah (Gen. 23:4), and yet he did not doubt nor say: God has lied, but believed that the One who promised would, without doubt, grant it.
Heb. 11:9. and dwelt in tents
He settled in a land so foreign to him that he did not even have his own house, but lived in tents, which is characteristic of strangers who, having no plot of their own, move from one place to another.
Heb. 11:9. with Isaac and Jacob, fellow heirs of the same promise;
And Isaac and Jacob, he says, lived on it likewise as on foreign land. The Philistines envied Isaac, and the servants of Abimelech took from him his wells and his wife, and then he moved from one place to another (Gen. 26). Jacob, meanwhile, was not only driven by fear of Esau, but even on his return journey from Mesopotamia he purchased a place where he pitched his tent, and moved now to Bethel, now to Ephrath, not settling in one place, as a sojourner (Gen. 35). Meanwhile, they too were heirs of the promise, just as their father was. For it is said: "I will give to you and to your descendants" the land (Gen. 17:8). Yet they were not unbelieving.
Heb. 11:10. For he looked for the city which has foundations,
Therefore, he says, they settled in that land in tents having no foundation, because they were awaiting the heavenly city with true foundations, always firm and never perishing. This is also why God, seeing that they despised the promises of earthly goods, set those aside and prepared better things for them, as for those worthy of such things rather than earthly ones. Furthermore, they, having received the earthly promise, disregarded it and strove for the heavenly. But you, believers, having received the promise of the heavenly, desire the earthly — and are you not ashamed?
Heb. 11:10. For which the artist and builder is God.
God is the architect of this city — what a praise that is!
Heb. 11:11. By faith Sarah herself also (being barren)
With the words "and Sarah herself," the apostle shames them, as if saying: a woman believed, and will you not be ashamed if you prove to be more fainthearted than a woman? But how did she believe, she who laughed? Yes, she believed, even though she laughed, for afterward, being reproved, she became afraid, which was the fruit of faith. For it is clear that she believed that the One conversing with her was someone great and above man.
Heb. 11:11. received power for the conception of seed,
She received the ability to conceive and retain within herself the seed of Abraham. Or, since people who have carefully studied this say that the woman also contributes from herself a kind of seed, the expression "for the reception of seed" must in no case be understood as though Sarah herself also gave seed.
Heb. 11:11. Not by the time of her age did she give birth,
Above he said that she was barren, and now he says that she also gave birth past the age for it. Thus she had a twofold deficiency — one from nature, that she was barren, and the other from old age.
Heb. 11:11. For she knew that He who promised is faithful.
"Faithful," that is, she considered Him true, for He had promised: "I will be with you in the following year, and Sarah shall have a son" (Gen. 18:14).
Heb. 11:12. And therefore from one, and him as good as dead, were born so many, as many as the stars of heaven and as innumerable as the sand on the seashore.
Faith accomplished not only that she gave birth, but that she gave birth to as many as even fertile women do not bear. Thus, two miracles. But in what sense were they innumerable? For they were often counted. Either this is said hyperbolically, according to the custom of Scripture, as for example: we saw cities reaching even to heaven (cf. Num. 13:29); or he said "innumerable" with reference to those who are constantly being born anew.
Heb. 11:13. All these died in faith, not having received the promises,
Here two questions arise: how does the apostle, having said of Enoch that he "was translated so that he did not see death," now say "these all died"? And further, how did he now say "not having received the promises," although he said that "Abel still speaks," by virtue of being glorified by all? And that Enoch "was translated," that Noah received a reward, being saved with his household and being called righteous; and that Abraham begat a son from Sarah. Therefore, understand the words "these all died" in this sense: those who died, excluding, of course, those who did not see death. "Not having received the promises" is rightly said of all. For it was not with these blessings alone that the bountiful God rewarded the great feats of faith — Abel with being held in glory among men, Enoch with translation, Noah with salvation from the flood, Abraham with the bearing of children; on the contrary, it is clear that these are only a foretaste and pledge of the true blessings, which were preliminarily given to the saints for the sake of us fainthearted, so that on the basis of these we might believe in the true blessings as well. But something great has been prepared for them, which has not entered into the heart of man, which they have not yet received, as the Lord also says in the Gospel, that the one who has renounced everything in this present age "will receive a hundredfold," and in the age to come "will inherit eternal life" (Matt. 19:29).
Heb. 11:13. but only saw them from afar, and rejoiced.
Here the apostle gives us to understand that they both saw and rejoiced, that is, they had a presentiment of the mysteries concerning the Kingdom of Heaven, the resurrection, and the ineffable blessings: the metaphor is taken from the life of seafarers, who, having spotted their desired cities from afar, before entering them, first greet them and already consider them their own. Or he means also the descendants of Abraham, that they did not receive the promises concerning the land, but foresaw them from afar, four generations earlier, namely, that their descendants, having come out of Egypt, would become heirs of those promises. But this interpretation, as relating only to the descendants of Abraham, does not stand in connection with the words: "all these."
Heb. 11:13. and confessed about themselves that they were strangers and sojourners on the earth;
Not only in the promised land, but in the entire world. Therefore it was not fitting for them to receive it. They were worthy not of it, but of heaven. Their descendants, however, received it, for they were worthy of the earth. "I am a stranger and a sojourner among you" (Gen. 23:4), Abraham said to the sons of Heth. But they were all such, as David testifies: "I am a stranger with You, and a sojourner, as all my fathers were" (Ps. 39:12).
Heb. 11:14. Those who say such things show that they are seeking a homeland.
Heb. 11:15. And if they had been mindful of that country from which they came out, they would have had opportunity to return;
Heb. 11:16. But they were striving for a better one, that is, a heavenly one;
By calling themselves strangers, he says, they show "that they are seeking a homeland." So let us see what kind of "homeland they seek": an earthly one, which they left, as Abraham left Mesopotamia? But he could have returned there. And since he did not return, it is clear that he was not remembering it and it was not his homeland, but he desired another, better homeland, that is, a heavenly one, into which he had not yet had time to enter.
Heb. 11:16. Therefore God is not ashamed of them, calling Himself their God:
By virtue of such virtue, he says, they are so great before God that He, being the God of the whole world, both invisible and visible, is not ashamed to call Himself specifically their God (Ex. 3:15), since they are equal in worth to all creation, or rather, God is called the God of the visible world as its Creator and Lord; therefore He is also the God of the pagan nations; but for them He is a friend, which is more important.
Heb. 11:16. For He prepared for them a city.
He is so unashamed of them, considering them His own, that He prepared for them a city which they desired, a city in heaven.
Heb. 11:17. By faith Abraham, when he was tested, (Gen. 22)
Abraham stands above all in faith. For here not only nature entered into conflict with the divine command, but also the word of God itself. For the One who said, "I will give to you and your descendants the land" (Gen. 17:8), is the same One who commands, "offer as a burnt offering" your son (Gen. 22:2). Therefore it is said that "Abraham was tested," not because God had need to test his virtue, but so that we might learn his virtue through this trial and these deeds. Note, then, that trials are so beneficial that God not only permits others to inflict them upon believers, but He Himself also tests them, in order to show them more proven.
Heb. 11:17. offered up Isaac and, having the promise, offered up his only-begotten,
Heb. 11:18. In whom it was said: In Isaac shall thy seed be called.
Heb. 11:19. He reasoned that God is able to raise even from the dead,
It is worthy of admiration that he, having no other son in whom he could expect the fulfillment of the promise, but having only one, nevertheless offered him as a sacrifice. Why then? Because of his great faith. For he believed that God was "able," even after his slaying, to raise him from the dead and fulfill the promise, and through him, brought back to life, to multiply his seed. But in what sense was Isaac the only-begotten, when he also had Ishmael? Yet with regard to the promise, he was the only-begotten, for he was the seed in the proper sense: "for in Isaac shall thy seed be called" (Gen. 21:12).
Heb. 11:19. which is why he also received him as a foreshadowing.
What does "as a foreshadowing" mean? That is, as a type, as a revelation of the mystery relating to Christ. For just as then Isaac was spared while the ram was slain, so Christ alone, being at one and the same time God and man, was offered as a sacrifice for us according to His humanity, while the Divine essence remained untouched by suffering. In general, Abraham was a type of God the Father, and Isaac of the Son of God: since God in His great love for mankind resolved to accomplish this great and reason-surpassing mystery — to give His Son for us — He also wished to bestow this not as His own gift, but as though repaying a debt, saying as it were the following: I give nothing new to human nature by offering My Son as a sacrifice for it. For Abraham "offered" his son to be slain for Me. Therefore I am repaying a debt, not giving a gift. Or "as a foreshadowing" means that in the ram Abraham offered Isaac as a sacrifice, that is, he substituted the ram, which was a type of Isaac — that is, the one slain was a figure representing Isaac.
Heb. 11:20. By faith in the future, Isaac blessed Jacob and Esau.
How could he have promised his sons so many good things, himself living in a foreign land, if he did not believe that God would grant what was promised? What does "concerning things to come" mean? Either the good things of the age to come, for they knew about the resurrection and these blessings were understood by them, or the good things on this earth, which they themselves or their descendants were to receive. And he prefers Jacob to Esau, as virtuous, as having received the rights of the firstborn, and in all things worthy of preference.
Heb. 11:21. By faith Jacob, when he was dying, blessed each of the sons of Joseph (cf. Gen. 48) and worshipped, leaning on the top of his staff.
The sons of Joseph were Manasseh and Ephraim; and although Manasseh was the elder and Ephraim the younger, Jacob nevertheless blessed Ephraim with greater blessings and with a cross-wise laying on of hands, and so firmly believed that his blessings would be fulfilled and that the tribe of Ephraim would hold dominion, that he showed this by his very deed. For he bowed down to Joseph as a sign of the worship of the entire people. How then did he bow down? "Upon the top of his staff," that is, leaning on his staff because of old age. Some say he bowed down upon the top of Joseph's staff, signifying through the staff the scepter of kingship, which was to be an object of worship.
Heb. 11:22. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel and gave instructions concerning his bones.
So greatly, he says, did he believe that the Israelites would be freed from Egypt, that he even commanded them with an oath to carry his bones with them (Gen. 50:25). And he did this not because he was concerned about a grave — being very wise, he knew that "the earth is the Lord's" (Ps. 24:1) — but to instill in the people full confidence that God's promise would in any case be fulfilled and that they would leave Egypt. And so that they would not remain in Egypt on account of the impiety there — it is so pleasing to God that even he himself did not wish to lay his bones in Egypt.
Heb. 11:23. By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's commandment.
Having enumerated the great men who accomplished their feats through faith, he speaks also of the parents of Moses, people of no renown, encouraging the fainthearted by showing that even the secondary deeds of such people are significant. Further, he brings forward even harlots, in order to shame them all the more. So then, he says, for what reason did they hide the three-month-old child, and that in defiance of the command to kill male children? How were they not afraid? Clearly, they believed that he would be saved. But why did they believe that he would be saved? Because "they saw that the child was beautiful," that is, fair, attractive in appearance, and they believed that God had loved him from his very swaddling clothes. They say that they even intended to cast him out, but when the child smiled sweetly, they kept him — so divine was everything about him.
Heb. 11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter,
Heb. 11:25. and chose rather to suffer affliction with the people of God than to have the temporary enjoyment of sin,
He arrived at the example most dear to them — that of Moses, which is why he dwells on it at greater length. The structure of his thought is as follows: "By faith Moses refused to be called the son of Pharaoh's daughter." When? "When he was come to years," that is, having already reached manhood. Evidently because he hoped to receive something greater in return. The word "refused" shows a strong hatred and inner aversion to the decrees of the king. See how he calls it sin — not to suffer together with one's brethren. This God also reproaches through the prophets: "and are not grieved for the affliction of Joseph" (Amos 6:6); and again: she did not go out to mourn for the house of her neighbor (general thought from Amos 5). And upon those who mourn in the prophet Ezekiel a mark is placed; but concerning those who endured nothing of the sort, the angels are given a command to slay them (Ezek. 9:4–6). If those who do not voluntarily suffer together with the suffering are sinning, then what must one think of those who inflict evil on others and generally commit evil? Thus he calls participation in royal luxury "the passing pleasures of sin."
Heb. 11:26. and esteemed the reproach of Christ greater riches for himself than the treasures of Egypt;
He did not say: the good things stored up in heaven, but, showing his virtue and again encouraging them, he said: "the reproach of Christ." For just as Christ was later reproached by those whom He had benefited, and was finally crucified, so too was Moses treated beforehand by those who enjoyed his benefactions. For that very Hebrew whom Moses had delivered from the hand of the Egyptian, said to him the next day: "Who made you a ruler and a judge over us? Do you intend to kill me as you killed the Egyptian?" (Exod. 2:14). In general, without doubt, to be subjected to reproaches or torments from one's own kinsmen and beneficiaries — this is "the reproach of Christ." And every reproach for doing good, directed against the one who does it, and in general every undeserved attack — this is "the reproach of Christ." So too the Lord was subjected to slander, called a friend of tax collectors because He ate with them for the sake of their salvation. Therefore, just as luxury is sinful, so reproach is Christ's. So do not be indignant if you suffer oppression from your countrymen, looking to the so glorious Moses and, what is even more important, to Christ Himself. And the murmuring against Moses at the rock was the reproach of Christ. For the rock is Christ (1 Cor. 10:4).
Heb. 11:26. For he looked to the recompense.
Obviously, with the eyes of faith.
Heb. 11:27. By faith he left Egypt, not fearing the wrath of the king,
What do you say? In the book of Exodus it is written: "Moses was afraid," because "this matter has become known" (Ex. 2:14). But understand "not fearing" here in the sense that Moses appeared again in Egypt and took upon himself the leadership over the Hebrews. For one who was afraid should not have returned at all and taken up his former task. But since he returned again, he showed that he believed in God. So then, why did he not remain in Egypt but left it, if indeed he was not afraid? Because to expose oneself to obvious danger and say: will God not save me? — this is characteristic of one who tempts God, and is a diabolical thing, just as the devil said to the Lord: "throw Yourself down" (Matt. 4:6). Or understand "not fearing the wrath of the king" in this way: that he fled, having believed that he would escape, and that the king, being angered against him, would not pursue him on his part, and even if he did pursue, he would not catch him. A sign of this is that he chose to spend his time far from his kinsmen, and hid himself. Therefore this is a matter of faith.
Heb. 11:27. For he, as though seeing the Invisible One, was steadfast.
For, as if seeing that God was with him, he endured all things. For to have God always in mind is a matter of very great patience, as David also says: "I have set the Lord always before me" (Ps. 16:8) and so on.
Heb. 11:28. By faith he performed the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch them.
Paul everywhere introduces the mystery in passing, as here too in the course of his exhortation he mentions the mystery of Passover. For the pouring of that blood, that is, the anointing of the doorposts, signified the pouring of the Lord's Blood, by being anointed with which we escape in the night of this life the destroyer of the firstborn among all those who are anointed. Therefore Moses, having believed at that time that the anointing with blood would save the firstborn, commanded the people to do this. Although it was the blood of a lamb, yet since it prefigured the Blood of Christ, it displayed such power. But you, being anointed with the true Blood, will you not hope to be protected by it? Of course, yes. And he kept the Passover, that is, the eating of the lamb and the unleavened bread and the bitter herbs, and believed that the people, having departed from Egypt, would be saved. For the rite of that supper was adapted for the departure.
Heb. 11:29. By faith they passed through the Red Sea, as on dry land, –
Lest they say: why do you put forward inimitable men? he brought the people as an example too. Imitate, he says, at least those from the crowd who believed that the water would not drown them, and so took courage, hoping in God, that they would pass "through the midst of the sea on dry ground" (Ex. 14:21–22); thus, faith makes the impossible possible. Why then do you not believe?
Heb. 11:29. Having attempted which, the Egyptians were drowned.
And no one, he says, can say that it was an illusion, that there was no water. For that it was a sea was proved by the Egyptians, who, although they attempted to enter the sea, were drowned by it, since the water suddenly rushed against them, whereas during the crossing of the Hebrews it stood as a wall. So too afterward the flame directed against the three youths showed that it was truly flame when it consumed the Babylonians, just as the lions prepared against Daniel tore apart his accusers.
Heb. 11:30. By faith the walls of Jericho fell down, after they had been encircled for seven days.
"By faith": for when God commanded, Joshua and the people did not doubt this and did not say: what is this? Can trumpet blasts destroy stones and fortresses? But they believed that it would happen, and it did (Josh. 6).
Heb. 11:31. By faith Rahab the harlot, having received the spies with peace (and sent them out by another way), did not perish with the unbelieving.
Behold, as I also said above, he brings forward the most despised person in order to shame them through her as well, if they indeed prove to be worse than such a woman, and at the same time showed that the power of faith is great, if it produces such an effect even in despised people. So she too showed her faith by hiding the men who were being sought as spies. She would not have hidden them if she had not believed that the city would be taken. For she spoke thus: "I know that you will take this land; for we have heard of your deeds" (cf. Josh. 2:9–10). And she believed what she heard; but those who did not believe the miracles of God perished.
Heb. 11:32. And what more shall I say?
Having brought the discourse to the harlot and sufficiently shaming them by the character of this person, he then for the sake of brevity does not enumerate all of them individually, so as not to appear lacking in propriety; yet neither does he remain entirely silent, but while seemingly concluding his discourse, he does not leave the matter unattended. And in this way, he neither wearies the listener, nor does he teach any less effectively what he intends, through the enumeration of a great number of persons.
Heb. 11:32. It would take too long for me to narrate
What sort? Either this is said, as is customary for us to say, hyperbolically; or: the time needed for the epistle.
Heb. 11:32. about Gideon (cf. Judg. 6:11–26), about Barak (cf. Judg. 4:4–9), about Samson (cf. Judg. 14–16) and Jephthah (cf. Judg. 11–12), about David (cf. 1 Sam. 16–31, 2 Sam. 1–24, etc.), Samuel (cf. 1 Sam. 1–10) and (other) prophets,
Some ask: for what reason does he place here Jephthah, and Samson, and Barak? What are you saying? Having spoken of a harlot, why should he not speak of them? There is no need to tell me about the rest of their life; but if they shone by faith, then pay attention to that. For the apostle is occupied not with biography, but with the demonstration of faith.
Heb. 11:33. who through faith conquered kingdoms, (cf. Judg. 7)
Soldiers who were with Gideon.
Heb. 11:33. Did righteousness,
Who? They themselves, and Samson. They repelled the enemies of their kinsmen and fellow tribesmen, showing themselves, on the one hand, compassionate toward their own people, and on the other, rising up against the enemies who wronged them. In this consists the property of "righteousness" — to render to each according to their due.
Heb. 11:33. Received promises,
As for example, David. For it says: "The Lord swore to David: of the fruit of your body I will set upon your throne" (Ps. 131:11). In the sensible meaning this was fulfilled in Solomon, but in the spiritual meaning – in the Lord Jesus, the True Solomon, the peaceful one, Peace itself. For thus they interpret the name Solomon, that is, peaceful.
Heb. 11:33. Stopped the mouths of lions,
Daniel (Dan. 6; Dan. 14) and Samson.
Heb. 11:34. quenched the power of fire,
Three youths (Dan. 3:10–22). He did not say they quenched the fire, but "the power of fire," which is stronger. For although it surrounded them, it did not have the power to burn them.
Heb. 11:34. Escaped the edge of the sword.
Also the three youths, or more accurately Elijah — the sword of Jezebel (3 Kingdoms 2–18), and David himself — the sword of Saul.
Heb. 11:34. Were strengthened out of weakness,
Those who returned from the Babylonian captivity: for they were no different from the bones of dead men, as stated in Ezekiel (Ezek. 37:11–14). But even the ailing Hezekiah received an extension of life (2 Kings 20:1–11).
became mighty in war, put to flight armies of foreigners;
This also refers to those same people who returned from Babylon. For the neighboring nations, who had always envied them, attacked them even more at that time, but they, trusting in the power of God, conquered them by faith (1 Macc. 6:28–42; 2 Macc. 8:1–6, etc.). But most of all, this applies to Samson.
Heb. 11:35. Women received their dead raised to life again;
The widow of Zarephath through Elijah (3 Kingdoms 17:20–23) and the Shunammite woman through Elisha (4 Kingdoms 4:32–37).
Heb. 11:35. Others were tortured,
That is, they were beheaded, like John the Baptist (Matt. 14:3–11), like James the son of Zebedee (Acts 12:2). Some, however, interpreted the torture in the sense of being beaten with rods.
Heb. 11:35. Not having accepted deliverance,
That is, they could have refrained from reproaching those whom they reproached, and thus escaped the punishment inflicted on them, but they did not wish to do so.
Heb. 11:35. To obtain a better resurrection;
"Better" — not such as the children of those women received; or "better" in comparison with the rest of mankind. For the saints in radiance will be caught up on the clouds to meet the Lord, which in another place (Phil. 3:11) he calls the rising up — έξανάστασις. And in general — unto eternal life. But the rest will remain below, and the resurrection will be for them unto eternal punishment.
Heb. 11:36. Others experienced mockings
For example, Elisha, who became an object of mockery for the youths (4 Kings 2:23), or Samson for the foreigners, after they gouged out his eyes (Judges 16:25).
Heb. 11:36. and beatings,
Many of the prophets, then Peter and John (Acts 5:40–41).
Heb. 11:36. Also bonds and prison,
For example, Jeremiah (Jer. 33:1) and Micaiah (1 Kings 22:26), and subsequently the apostles, for example, Peter and John (see Acts 5:18 and others).
Heb. 11:37. They were stoned,
For example, Naboth (3 Kgs. 21:1–15), and then Stephen (Acts 6:8–15, 7:1–60).
Heb. 11:37. sawn asunder19... ,
For example, by Manasseh—Isaiah, whom they say was even sawn apart with a wooden saw, so that this would be the most severe punishment for him, although he was already tormented beyond measure.
Heb. 11:37. died by the sword,
For example, Micaiah and Zechariah, John the Baptist and James. See how some by faith "escaped the edge of the sword," while others "died by the sword." Such is the significance of faith; it accomplishes great feats and endures great sufferings, and in doing so does not at all think that it suffers. So why do you, who have never yet experienced anything of the sort, complain?
Heb. 11:37. they wandered about in sheepskins and goatskins,
For example, the disciples of Elijah — so free from possessions were they. Since the Jews did not yet have such a concept of the apostles, after mentioning them he transitions to the glorious prophet who was taken up to heaven. The expression "they wandered" indicates that they were subjected to persecutions, and therefore did not remain in one place. And "sheepskin" is the skin of a goat or a sheep.
Heb. 11:37. Bearing shortcomings,
For example, the same Elijah and Elisha. For women fed them.
Heb. 11:37. Afflictions, hardships;
Jezebel, who persecuted him, caused Elijah no small amount of sorrows.
Heb. 11:38. those of whom the whole world was not worthy,
You cannot, he says, say that they, being sinners, suffered this, but rather such people who are more precious than the world itself. "World" Scripture calls both the multitude of people and creation itself. Here one can understand both meanings. Therefore, he says, if you set against them all of creation together with the people contained in it, you will find nothing equal to them in dignity. Here he stirs their hearts so that they would not care about anything worldly, if the world is not worthy of the saints. It is a disgrace (ύβρις) for you if you receive your reward here. For you have shown that you yourself are worth nothing. If the whole world is not worthy of one saint, then why do you care to have your share in it?
Heb. 11:38. they wandered in deserts and mountains, in caves and crevices of the earth.
They wandered in deserts and mountains, in caves and holes in the ground. For example, Elijah, as well as the prophets whom Obadiah secretly fed in a cave (1 Kings 18:4). They did not even dare to inhabit the wilderness without fear, he says, but were driven from there too by fear, and they moved from one place to another. However, they believed that they would receive eternal consolation from God, and therefore endured this.
Heb. 11:39. And all these, having obtained witness through faith, did not receive what was promised.
Why, he says, are you fainthearted because, being in the struggle, you have not yet received the rewards? All the saints mentioned, although they had already been testified to as having been pleasing through faith, nevertheless had not yet received the heavenly promises. However, some were deemed worthy of earthly promises, like David. But this was not what they sought. That which is in heaven — these are the true promises.
Heb. 11:40. Because God had foreseen something better for us, so that they would not reach perfection without us.
He calls "better" that which pertains to our honor. Lest it seem that they have an advantage over us in being crowned first, God appointed one time of crowning for all. And he did not say: that they should not be crowned without us, but: "that they should not apart from us be made perfect." Therefore it is then that they will be shown to be perfect. But now they possess in general a pledge toward honor. For otherwise, whence comes their power to appear in aid of those who call upon them? Whence comes their boldness to intercede before God? They will receive perfection then. Is God then unjust toward them, if they preceded us in labors yet in receiving crowns they wait for us? On the contrary, this is also desirable for them, namely, to attain perfection together with their brethren. We are all one body; there is more pleasure for the body when it is crowned in its entirety. For God is a child-loving Father, Who has many sons: some of them, having finished their tasks sooner, returned from the fields, while others still remain there, occupied with labors. To those who labored first, He granted a certain foretaste, commanding them to await their brethren for the final banquet; and they, being lovers of mankind, joyfully wait, so that they may delight in the common celebration.
Heb. 11:1. Now faith is the substance of things hoped for
Finally, the apostle describes faith to us, saying that it is the realization of that which does not yet exist, and the substantiation of that which has not yet come to pass. For example, the resurrection has not yet come to pass, but faith affirms this and places it before our eyes.
Heb. 11:1. And confidence in the unseen.
"Assurance," that is, a showing, a revealing "of things not seen." For it makes these things contemplated by our mind as though they exist. So if faith has such power, then why do you want to actually see them, so as to fall away from faith? For this is nothing other than a falling away from that by which the righteous live. For "the just shall live by faith" (Hab. 2:4; Rom. 1:17).
Heb. 11:2. By it the ancients were attested.
That is, in this same faith all the ancients were attested by God: they confessed that they worshiped Him.
Heb. 11:3. By faith we understand that the ages were framed by the word of God, so that what is visible came into being from what is invisible.
Since faith is reviled by those who do not understand its power, who say that it is something unproven and obviously a deception, he shows that the greatest deeds are accomplished by faith, not by reasoning. For even the fact that God created the existing from the non-existing by His word—what proof do we have of this? None at all, only faith. Thus, "by faith we understand that the ages were framed by the word of God," that is, that the ages were brought to completion by the word of God. Why by faith? Because the visible came into being from the invisible: this is what faith requires. Or also thus: by the Word of God, by Whom everything existing was called into being from non-existence. And when you hear "ages," understand everything eternal that is encompassed by them, namely both times and everything contained in them; in a non-proper sense, "ages" also means "times," whereas in the proper sense, an age is something other than time: the age is one, and not many.
Heb. 11:4. By faith Abel offered to God a more excellent sacrifice than Cain; (Gen. 4:3–5)
Since faith is a great thing and requires a courageous soul, yet the believing Jews had become weak and, although at the beginning they did show faith, afterwards, under the influence of constant afflictions, they gave themselves over to faintheartedness — he encourages them first by their own struggle, then by Scripture, having said: "the righteous shall live by faith"; next by reasoning, saying: "faith is the substance of things hoped for" — now he encourages them by the examples of great Old Testament men. For whenever a person finds fellow-partakers in sufferings, he is comforted and feels relief. So he brings forth Abel and says that by faith he offered a "better" sacrifice, that is, a more valuable one, compared with his brother's sacrifice. For whom else did he see before him? His father or mother? But they had offended God. His brother? But he did not honor Him. So by faith alone he was led to offer the best of what he had, believing that he would receive a reward.
Heb. 11:4. By it he obtained witness that he was righteous, as God testified of his gifts;
For God said to Cain: "If you offered rightly, but did not divide rightly" (Gen. 4:7); concerning Abel He testified that he both offered rightly, since he offered to the Giver what he had received from Him, and divided rightly, because he chose the best, as befitting the Master. They say also that fire, descending from heaven, consumed the sacrifice, from which Cain learned that Abel had been preferred. And how else could it be? Therefore one of the translators from Hebrew into Greek rendered it thus: "The Lord looked upon the sacrifices of Abel and set them ablaze" (cf. Gen. 4:4).
Heb. 11:4. Through it he, even after death, still speaks.
That is, through that very faith "he still speaks," that is, faith brought about that he still lives today, and set him up as a teacher for all, all but saying: "imitate me, O people, and being righteous, please the Creator." So he speaks by the fact that they glorify him, preach about him, remember him, just as the heaven speaks by merely being seen. For not so much does a word have effect as his suffering. He said this in order to show the fainthearted that the righteous man even here enjoys honor to a certain degree; therefore you too will enjoy it. In some manuscripts, however, it says: λαλείται — he speaks of himself, but I think this is incorrect.
Heb. 11:5. By faith Enoch was translated so that he did not see death (Cf. Gen. 5:24); and he was not found, because God had translated him. For before his translation he received the testimony that he pleased God.
He showed greater faith than Abel. For what happened to Abel is capable of causing confusion, because despite Abel's righteousness, it was permitted that he be killed by his brother. For what of it if the murderer was punished? What benefit is that to the one already killed? So he showed great faith, believing that if not now, then in the age to come God is a rewarder, and by this faith he pleased God, and having pleased Him, was "translated." So "by faith... he was translated," that is, the faith by which he pleased God translated him. See how through Abel God showed that His decree concerning death is true; but through Enoch He showed again that this decree is temporary and will be abolished. So that he was translated alive and that he still lives now — we know, but where or how — is unknown, since Scripture says nothing about this.
Heb. 11:6. But without faith it is impossible to please God17;
If anyone does not believe that there is recompense for the good and the evil, he will not please God. For how can anyone walk the difficult path of virtue without being convinced that in the age to come there are varied and lasting recompenses? Listen to what follows as well.
Heb. 11:6. For it is necessary that the one who comes to God should believe that He exists, and that He rewards those who seek Him.
That God exists and that He rewards — this we hold by faith, for some assert that everything that exists exists by itself; but what He is in essence is completely incomprehensible to those of sound mind. What does "those who seek Him" mean? That is, those who strive to please Him by their life, and not those who are overly occupied with worldly wisdom. Pay attention to the wisdom of Paul, how he everywhere adds "rewards," for the sake of the faintheartedness of the believing Jews.
Heb. 11:7. By faith Noah, having received a revelation about what was not yet seen, moved with godly fear, prepared an ark for the saving of his household; (Gen. 6)
Noah, he says, "received a revelation" from God, that is, was instructed concerning unknown matters and did not remain unbelieving. On the contrary, though the air was clear, everyone was given over to indulgence and expected no danger, for nothing of the sort was noticeable, yet he, having believed God, feared the flood and prepared the ark, by means of which he saved all his household from the flood (Gen. 6:22). Note that what God promises, the Spirit also foretells, as it is said of Simeon: "it had been promised to him by the Holy Spirit" (Luke 2:26). Therefore, the Spirit is God.
Heb. 11:7. He condemned the (whole) world by it.
That is, He showed that they were worthy of punishment, since they, even seeing that the ark was being built at that time, did not come to their senses, or did not believe that the flood would come.
Heb. 11:7. and became heir of the righteousness which is by faith.
That is, he received the benefit of having appeared righteous before God: which name of "righteousness" faith bestowed upon him.
Heb. 11:8. By faith Abraham obeyed the call to go out to a land which he was to receive as an inheritance,
Since the believers from among the Jews looked upon him and the other patriarchs as having received countless blessings, he intends to show that no one has yet received anything. Therefore he says that "by faith Abraham obeyed," having received the command to leave his homeland. For whom did he know, whom could he have imitated? His father was an idolater, he had not heard the prophets. Therefore, to obey God as one speaking the truth about what He promised, and to leave what he possessed, was on his part an act of faith.
Heb. 11:8. And he went out, not knowing where he was going.
Even if he did know who had called him, who would leave what is ready to seek what is not ready? But he did not know what that land to which he was being called was even like.
Heb. 11:9. By faith he dwelt in the land of promise, as in a foreign land,
He says that the land which God promised to give to him and to his seed, he inhabited as a foreign land. In what sense "foreign"? For he even purchased a burial place for Sarah (Gen. 23:4), and yet he did not doubt nor say: God has lied, but believed that the One who promised would, without doubt, grant it.
Heb. 11:9. and dwelt in tents
He settled in a land so foreign to him that he did not even have his own house, but lived in tents, which is characteristic of strangers who, having no plot of their own, move from one place to another.
Heb. 11:9. with Isaac and Jacob, fellow heirs of the same promise;
And Isaac and Jacob, he says, lived on it likewise as on foreign land. The Philistines envied Isaac, and the servants of Abimelech took from him his wells and his wife, and then he moved from one place to another (Gen. 26). Jacob, meanwhile, was not only driven by fear of Esau, but even on his return journey from Mesopotamia he purchased a place where he pitched his tent, and moved now to Bethel, now to Ephrath, not settling in one place, as a sojourner (Gen. 35). Meanwhile, they too were heirs of the promise, just as their father was. For it is said: "I will give to you and to your descendants" the land (Gen. 17:8). Yet they were not unbelieving.
Heb. 11:10. For he looked for the city which has foundations,
Therefore, he says, they settled in that land in tents having no foundation, because they were awaiting the heavenly city with true foundations, always firm and never perishing. This is also why God, seeing that they despised the promises of earthly goods, set those aside and prepared better things for them, as for those worthy of such things rather than earthly ones. Furthermore, they, having received the earthly promise, disregarded it and strove for the heavenly. But you, believers, having received the promise of the heavenly, desire the earthly — and are you not ashamed?
Heb. 11:10. For which the artist and builder is God.
God is the architect of this city — what a praise that is!
Heb. 11:11. By faith Sarah herself also (being barren)
With the words "and Sarah herself," the apostle shames them, as if saying: a woman believed, and will you not be ashamed if you prove to be more fainthearted than a woman? But how did she believe, she who laughed? Yes, she believed, even though she laughed, for afterward, being reproved, she became afraid, which was the fruit of faith. For it is clear that she believed that the One conversing with her was someone great and above man.
Heb. 11:11. received power for the conception of seed,
She received the ability to conceive and retain within herself the seed of Abraham. Or, since people who have carefully studied this say that the woman also contributes from herself a kind of seed, the expression "for the reception of seed" must in no case be understood as though Sarah herself also gave seed.
Heb. 11:11. Not by the time of her age did she give birth,
Above he said that she was barren, and now he says that she also gave birth past the age for it. Thus she had a twofold deficiency — one from nature, that she was barren, and the other from old age.
Heb. 11:11. For she knew that He who promised is faithful.
"Faithful," that is, she considered Him true, for He had promised: "I will be with you in the following year, and Sarah shall have a son" (Gen. 18:14).
Heb. 11:12. And therefore from one, and him as good as dead, were born so many, as many as the stars of heaven and as innumerable as the sand on the seashore.
Faith accomplished not only that she gave birth, but that she gave birth to as many as even fertile women do not bear. Thus, two miracles. But in what sense were they innumerable? For they were often counted. Either this is said hyperbolically, according to the custom of Scripture, as for example: we saw cities reaching even to heaven (cf. Num. 13:29); or he said "innumerable" with reference to those who are constantly being born anew.
Heb. 11:13. All these died in faith, not having received the promises,
Here two questions arise: how does the apostle, having said of Enoch that he "was translated so that he did not see death," now say "these all died"? And further, how did he now say "not having received the promises," although he said that "Abel still speaks," by virtue of being glorified by all? And that Enoch "was translated," that Noah received a reward, being saved with his household and being called righteous; and that Abraham begat a son from Sarah. Therefore, understand the words "these all died" in this sense: those who died, excluding, of course, those who did not see death. "Not having received the promises" is rightly said of all. For it was not with these blessings alone that the bountiful God rewarded the great feats of faith — Abel with being held in glory among men, Enoch with translation, Noah with salvation from the flood, Abraham with the bearing of children; on the contrary, it is clear that these are only a foretaste and pledge of the true blessings, which were preliminarily given to the saints for the sake of us fainthearted, so that on the basis of these we might believe in the true blessings as well. But something great has been prepared for them, which has not entered into the heart of man, which they have not yet received, as the Lord also says in the Gospel, that the one who has renounced everything in this present age "will receive a hundredfold," and in the age to come "will inherit eternal life" (Matt. 19:29).
Heb. 11:13. but only saw them from afar, and rejoiced.
Here the apostle gives us to understand that they both saw and rejoiced, that is, they had a presentiment of the mysteries concerning the Kingdom of Heaven, the resurrection, and the ineffable blessings: the metaphor is taken from the life of seafarers, who, having spotted their desired cities from afar, before entering them, first greet them and already consider them their own. Or he means also the descendants of Abraham, that they did not receive the promises concerning the land, but foresaw them from afar, four generations earlier, namely, that their descendants, having come out of Egypt, would become heirs of those promises. But this interpretation, as relating only to the descendants of Abraham, does not stand in connection with the words: "all these."
Heb. 11:13. and confessed about themselves that they were strangers and sojourners on the earth;
Not only in the promised land, but in the entire world. Therefore it was not fitting for them to receive it. They were worthy not of it, but of heaven. Their descendants, however, received it, for they were worthy of the earth. "I am a stranger and a sojourner among you" (Gen. 23:4), Abraham said to the sons of Heth. But they were all such, as David testifies: "I am a stranger with You, and a sojourner, as all my fathers were" (Ps. 39:12).
Heb. 11:14. Those who say such things show that they are seeking a homeland.
Heb. 11:15. And if they had been mindful of that country from which they came out, they would have had opportunity to return;
Heb. 11:16. But they were striving for a better one, that is, a heavenly one;
By calling themselves strangers, he says, they show "that they are seeking a homeland." So let us see what kind of "homeland they seek": an earthly one, which they left, as Abraham left Mesopotamia? But he could have returned there. And since he did not return, it is clear that he was not remembering it and it was not his homeland, but he desired another, better homeland, that is, a heavenly one, into which he had not yet had time to enter.
Heb. 11:16. Therefore God is not ashamed of them, calling Himself their God:
By virtue of such virtue, he says, they are so great before God that He, being the God of the whole world, both invisible and visible, is not ashamed to call Himself specifically their God (Ex. 3:15), since they are equal in worth to all creation, or rather, God is called the God of the visible world as its Creator and Lord; therefore He is also the God of the pagan nations; but for them He is a friend, which is more important.
Heb. 11:16. For He prepared for them a city.
He is so unashamed of them, considering them His own, that He prepared for them a city which they desired, a city in heaven.
Heb. 11:17. By faith Abraham, when he was tested, (Gen. 22)
Abraham stands above all in faith. For here not only nature entered into conflict with the divine command, but also the word of God itself. For the One who said, "I will give to you and your descendants the land" (Gen. 17:8), is the same One who commands, "offer as a burnt offering" your son (Gen. 22:2). Therefore it is said that "Abraham was tested," not because God had need to test his virtue, but so that we might learn his virtue through this trial and these deeds. Note, then, that trials are so beneficial that God not only permits others to inflict them upon believers, but He Himself also tests them, in order to show them more proven.
Heb. 11:17. offered up Isaac and, having the promise, offered up his only-begotten,
Heb. 11:18. In whom it was said: In Isaac shall thy seed be called.
Heb. 11:19. He reasoned that God is able to raise even from the dead,
It is worthy of admiration that he, having no other son in whom he could expect the fulfillment of the promise, but having only one, nevertheless offered him as a sacrifice. Why then? Because of his great faith. For he believed that God was "able," even after his slaying, to raise him from the dead and fulfill the promise, and through him, brought back to life, to multiply his seed. But in what sense was Isaac the only-begotten, when he also had Ishmael? Yet with regard to the promise, he was the only-begotten, for he was the seed in the proper sense: "for in Isaac shall thy seed be called" (Gen. 21:12).
Heb. 11:19. which is why he also received him as a foreshadowing.
What does "as a foreshadowing" mean? That is, as a type, as a revelation of the mystery relating to Christ. For just as then Isaac was spared while the ram was slain, so Christ alone, being at one and the same time God and man, was offered as a sacrifice for us according to His humanity, while the Divine essence remained untouched by suffering. In general, Abraham was a type of God the Father, and Isaac of the Son of God: since God in His great love for mankind resolved to accomplish this great and reason-surpassing mystery — to give His Son for us — He also wished to bestow this not as His own gift, but as though repaying a debt, saying as it were the following: I give nothing new to human nature by offering My Son as a sacrifice for it. For Abraham "offered" his son to be slain for Me. Therefore I am repaying a debt, not giving a gift. Or "as a foreshadowing" means that in the ram Abraham offered Isaac as a sacrifice, that is, he substituted the ram, which was a type of Isaac — that is, the one slain was a figure representing Isaac.
Heb. 11:20. By faith in the future, Isaac blessed Jacob and Esau.
How could he have promised his sons so many good things, himself living in a foreign land, if he did not believe that God would grant what was promised? What does "concerning things to come" mean? Either the good things of the age to come, for they knew about the resurrection and these blessings were understood by them, or the good things on this earth, which they themselves or their descendants were to receive. And he prefers Jacob to Esau, as virtuous, as having received the rights of the firstborn, and in all things worthy of preference.
Heb. 11:21. By faith Jacob, when he was dying, blessed each of the sons of Joseph (cf. Gen. 48) and worshipped, leaning on the top of his staff.
The sons of Joseph were Manasseh and Ephraim; and although Manasseh was the elder and Ephraim the younger, Jacob nevertheless blessed Ephraim with greater blessings and with a cross-wise laying on of hands, and so firmly believed that his blessings would be fulfilled and that the tribe of Ephraim would hold dominion, that he showed this by his very deed. For he bowed down to Joseph as a sign of the worship of the entire people. How then did he bow down? "Upon the top of his staff," that is, leaning on his staff because of old age. Some say he bowed down upon the top of Joseph's staff, signifying through the staff the scepter of kingship, which was to be an object of worship.
Heb. 11:22. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel and gave instructions concerning his bones.
So greatly, he says, did he believe that the Israelites would be freed from Egypt, that he even commanded them with an oath to carry his bones with them (Gen. 50:25). And he did this not because he was concerned about a grave — being very wise, he knew that "the earth is the Lord's" (Ps. 24:1) — but to instill in the people full confidence that God's promise would in any case be fulfilled and that they would leave Egypt. And so that they would not remain in Egypt on account of the impiety there — it is so pleasing to God that even he himself did not wish to lay his bones in Egypt.
Heb. 11:23. By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's commandment.
Having enumerated the great men who accomplished their feats through faith, he speaks also of the parents of Moses, people of no renown, encouraging the fainthearted by showing that even the secondary deeds of such people are significant. Further, he brings forward even harlots, in order to shame them all the more. So then, he says, for what reason did they hide the three-month-old child, and that in defiance of the command to kill male children? How were they not afraid? Clearly, they believed that he would be saved. But why did they believe that he would be saved? Because "they saw that the child was beautiful," that is, fair, attractive in appearance, and they believed that God had loved him from his very swaddling clothes. They say that they even intended to cast him out, but when the child smiled sweetly, they kept him — so divine was everything about him.
Heb. 11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter,
Heb. 11:25. and chose rather to suffer affliction with the people of God than to have the temporary enjoyment of sin,
He arrived at the example most dear to them — that of Moses, which is why he dwells on it at greater length. The structure of his thought is as follows: "By faith Moses refused to be called the son of Pharaoh's daughter." When? "When he was come to years," that is, having already reached manhood. Evidently because he hoped to receive something greater in return. The word "refused" shows a strong hatred and inner aversion to the decrees of the king. See how he calls it sin — not to suffer together with one's brethren. This God also reproaches through the prophets: "and are not grieved for the affliction of Joseph" (Amos 6:6); and again: she did not go out to mourn for the house of her neighbor (general thought from Amos 5). And upon those who mourn in the prophet Ezekiel a mark is placed; but concerning those who endured nothing of the sort, the angels are given a command to slay them (Ezek. 9:4–6). If those who do not voluntarily suffer together with the suffering are sinning, then what must one think of those who inflict evil on others and generally commit evil? Thus he calls participation in royal luxury "the passing pleasures of sin."
Heb. 11:26. and esteemed the reproach of Christ greater riches for himself than the treasures of Egypt;
He did not say: the good things stored up in heaven, but, showing his virtue and again encouraging them, he said: "the reproach of Christ." For just as Christ was later reproached by those whom He had benefited, and was finally crucified, so too was Moses treated beforehand by those who enjoyed his benefactions. For that very Hebrew whom Moses had delivered from the hand of the Egyptian, said to him the next day: "Who made you a ruler and a judge over us? Do you intend to kill me as you killed the Egyptian?" (Exod. 2:14). In general, without doubt, to be subjected to reproaches or torments from one's own kinsmen and beneficiaries — this is "the reproach of Christ." And every reproach for doing good, directed against the one who does it, and in general every undeserved attack — this is "the reproach of Christ." So too the Lord was subjected to slander, called a friend of tax collectors because He ate with them for the sake of their salvation. Therefore, just as luxury is sinful, so reproach is Christ's. So do not be indignant if you suffer oppression from your countrymen, looking to the so glorious Moses and, what is even more important, to Christ Himself. And the murmuring against Moses at the rock was the reproach of Christ. For the rock is Christ (1 Cor. 10:4).
Heb. 11:26. For he looked to the recompense.
Obviously, with the eyes of faith.
Heb. 11:27. By faith he left Egypt, not fearing the wrath of the king,
What do you say? In the book of Exodus it is written: "Moses was afraid," because "this matter has become known" (Ex. 2:14). But understand "not fearing" here in the sense that Moses appeared again in Egypt and took upon himself the leadership over the Hebrews. For one who was afraid should not have returned at all and taken up his former task. But since he returned again, he showed that he believed in God. So then, why did he not remain in Egypt but left it, if indeed he was not afraid? Because to expose oneself to obvious danger and say: will God not save me? — this is characteristic of one who tempts God, and is a diabolical thing, just as the devil said to the Lord: "throw Yourself down" (Matt. 4:6). Or understand "not fearing the wrath of the king" in this way: that he fled, having believed that he would escape, and that the king, being angered against him, would not pursue him on his part, and even if he did pursue, he would not catch him. A sign of this is that he chose to spend his time far from his kinsmen, and hid himself. Therefore this is a matter of faith.
Heb. 11:27. For he, as though seeing the Invisible One, was steadfast.
For, as if seeing that God was with him, he endured all things. For to have God always in mind is a matter of very great patience, as David also says: "I have set the Lord always before me" (Ps. 16:8) and so on.
Heb. 11:28. By faith he performed the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch them.
Paul everywhere introduces the mystery in passing, as here too in the course of his exhortation he mentions the mystery of Passover. For the pouring of that blood, that is, the anointing of the doorposts, signified the pouring of the Lord's Blood, by being anointed with which we escape in the night of this life the destroyer of the firstborn among all those who are anointed. Therefore Moses, having believed at that time that the anointing with blood would save the firstborn, commanded the people to do this. Although it was the blood of a lamb, yet since it prefigured the Blood of Christ, it displayed such power. But you, being anointed with the true Blood, will you not hope to be protected by it? Of course, yes. And he kept the Passover, that is, the eating of the lamb and the unleavened bread and the bitter herbs, and believed that the people, having departed from Egypt, would be saved. For the rite of that supper was adapted for the departure.
Heb. 11:29. By faith they passed through the Red Sea, as on dry land, –
Lest they say: why do you put forward inimitable men? he brought the people as an example too. Imitate, he says, at least those from the crowd who believed that the water would not drown them, and so took courage, hoping in God, that they would pass "through the midst of the sea on dry ground" (Ex. 14:21–22); thus, faith makes the impossible possible. Why then do you not believe?
Heb. 11:29. Having attempted which, the Egyptians were drowned.
And no one, he says, can say that it was an illusion, that there was no water. For that it was a sea was proved by the Egyptians, who, although they attempted to enter the sea, were drowned by it, since the water suddenly rushed against them, whereas during the crossing of the Hebrews it stood as a wall. So too afterward the flame directed against the three youths showed that it was truly flame when it consumed the Babylonians, just as the lions prepared against Daniel tore apart his accusers.
Heb. 11:30. By faith the walls of Jericho fell down, after they had been encircled for seven days.
"By faith": for when God commanded, Joshua and the people did not doubt this and did not say: what is this? Can trumpet blasts destroy stones and fortresses? But they believed that it would happen, and it did (Josh. 6).
Heb. 11:31. By faith Rahab the harlot, having received the spies with peace (and sent them out by another way), did not perish with the unbelieving.
Behold, as I also said above, he brings forward the most despised person in order to shame them through her as well, if they indeed prove to be worse than such a woman, and at the same time showed that the power of faith is great, if it produces such an effect even in despised people. So she too showed her faith by hiding the men who were being sought as spies. She would not have hidden them if she had not believed that the city would be taken. For she spoke thus: "I know that you will take this land; for we have heard of your deeds" (cf. Josh. 2:9–10). And she believed what she heard; but those who did not believe the miracles of God perished.
Heb. 11:32. And what more shall I say?
Having brought the discourse to the harlot and sufficiently shaming them by the character of this person, he then for the sake of brevity does not enumerate all of them individually, so as not to appear lacking in propriety; yet neither does he remain entirely silent, but while seemingly concluding his discourse, he does not leave the matter unattended. And in this way, he neither wearies the listener, nor does he teach any less effectively what he intends, through the enumeration of a great number of persons.
Heb. 11:32. It would take too long for me to narrate
What sort? Either this is said, as is customary for us to say, hyperbolically; or: the time needed for the epistle.
Heb. 11:32. about Gideon (cf. Judg. 6:11–26), about Barak (cf. Judg. 4:4–9), about Samson (cf. Judg. 14–16) and Jephthah (cf. Judg. 11–12), about David (cf. 1 Sam. 16–31, 2 Sam. 1–24, etc.), Samuel (cf. 1 Sam. 1–10) and (other) prophets,
Some ask: for what reason does he place here Jephthah, and Samson, and Barak? What are you saying? Having spoken of a harlot, why should he not speak of them? There is no need to tell me about the rest of their life; but if they shone by faith, then pay attention to that. For the apostle is occupied not with biography, but with the demonstration of faith.
Heb. 11:33. who through faith conquered kingdoms, (cf. Judg. 7)
Soldiers who were with Gideon.
Heb. 11:33. Did righteousness,
Who? They themselves, and Samson. They repelled the enemies of their kinsmen and fellow tribesmen, showing themselves, on the one hand, compassionate toward their own people, and on the other, rising up against the enemies who wronged them. In this consists the property of "righteousness" — to render to each according to their due.
Heb. 11:33. Received promises,
As for example, David. For it says: "The Lord swore to David: of the fruit of your body I will set upon your throne" (Ps. 131:11). In the sensible meaning this was fulfilled in Solomon, but in the spiritual meaning – in the Lord Jesus, the True Solomon, the peaceful one, Peace itself. For thus they interpret the name Solomon, that is, peaceful.
Heb. 11:33. Stopped the mouths of lions,
Daniel (Dan. 6; Dan. 14) and Samson.
Heb. 11:34. quenched the power of fire,
Three youths (Dan. 3:10–22). He did not say they quenched the fire, but "the power of fire," which is stronger. For although it surrounded them, it did not have the power to burn them.
Heb. 11:34. Escaped the edge of the sword.
Also the three youths, or more accurately Elijah — the sword of Jezebel (3 Kingdoms 2–18), and David himself — the sword of Saul.
Heb. 11:34. Were strengthened out of weakness,
Those who returned from the Babylonian captivity: for they were no different from the bones of dead men, as stated in Ezekiel (Ezek. 37:11–14). But even the ailing Hezekiah received an extension of life (2 Kings 20:1–11).
became mighty in war, put to flight armies of foreigners;
This also refers to those same people who returned from Babylon. For the neighboring nations, who had always envied them, attacked them even more at that time, but they, trusting in the power of God, conquered them by faith (1 Macc. 6:28–42; 2 Macc. 8:1–6, etc.). But most of all, this applies to Samson.
Heb. 11:35. Women received their dead raised to life again;
The widow of Zarephath through Elijah (3 Kingdoms 17:20–23) and the Shunammite woman through Elisha (4 Kingdoms 4:32–37).
Heb. 11:35. Others were tortured,
That is, they were beheaded, like John the Baptist (Matt. 14:3–11), like James the son of Zebedee (Acts 12:2). Some, however, interpreted the torture in the sense of being beaten with rods.
Heb. 11:35. Not having accepted deliverance,
That is, they could have refrained from reproaching those whom they reproached, and thus escaped the punishment inflicted on them, but they did not wish to do so.
Heb. 11:35. To obtain a better resurrection;
"Better" — not such as the children of those women received; or "better" in comparison with the rest of mankind. For the saints in radiance will be caught up on the clouds to meet the Lord, which in another place (Phil. 3:11) he calls the rising up — έξανάστασις. And in general — unto eternal life. But the rest will remain below, and the resurrection will be for them unto eternal punishment.
Heb. 11:36. Others experienced mockings
For example, Elisha, who became an object of mockery for the youths (4 Kings 2:23), or Samson for the foreigners, after they gouged out his eyes (Judges 16:25).
Heb. 11:36. and beatings,
Many of the prophets, then Peter and John (Acts 5:40–41).
Heb. 11:36. Also bonds and prison,
For example, Jeremiah (Jer. 33:1) and Micaiah (1 Kings 22:26), and subsequently the apostles, for example, Peter and John (see Acts 5:18 and others).
Heb. 11:37. They were stoned,
For example, Naboth (3 Kgs. 21:1–15), and then Stephen (Acts 6:8–15, 7:1–60).
Heb. 11:37. sawn asunder19... ,
For example, by Manasseh—Isaiah, whom they say was even sawn apart with a wooden saw, so that this would be the most severe punishment for him, although he was already tormented beyond measure.
Heb. 11:37. died by the sword,
For example, Micaiah and Zechariah, John the Baptist and James. See how some by faith "escaped the edge of the sword," while others "died by the sword." Such is the significance of faith; it accomplishes great feats and endures great sufferings, and in doing so does not at all think that it suffers. So why do you, who have never yet experienced anything of the sort, complain?
Heb. 11:37. they wandered about in sheepskins and goatskins,
For example, the disciples of Elijah — so free from possessions were they. Since the Jews did not yet have such a concept of the apostles, after mentioning them he transitions to the glorious prophet who was taken up to heaven. The expression "they wandered" indicates that they were subjected to persecutions, and therefore did not remain in one place. And "sheepskin" is the skin of a goat or a sheep.
Heb. 11:37. Bearing shortcomings,
For example, the same Elijah and Elisha. For women fed them.
Heb. 11:37. Afflictions, hardships;
Jezebel, who persecuted him, caused Elijah no small amount of sorrows.
Heb. 11:38. those of whom the whole world was not worthy,
You cannot, he says, say that they, being sinners, suffered this, but rather such people who are more precious than the world itself. "World" Scripture calls both the multitude of people and creation itself. Here one can understand both meanings. Therefore, he says, if you set against them all of creation together with the people contained in it, you will find nothing equal to them in dignity. Here he stirs their hearts so that they would not care about anything worldly, if the world is not worthy of the saints. It is a disgrace (ύβρις) for you if you receive your reward here. For you have shown that you yourself are worth nothing. If the whole world is not worthy of one saint, then why do you care to have your share in it?
Heb. 11:38. they wandered in deserts and mountains, in caves and crevices of the earth.
They wandered in deserts and mountains, in caves and holes in the ground. For example, Elijah, as well as the prophets whom Obadiah secretly fed in a cave (1 Kings 18:4). They did not even dare to inhabit the wilderness without fear, he says, but were driven from there too by fear, and they moved from one place to another. However, they believed that they would receive eternal consolation from God, and therefore endured this.
Heb. 11:39. And all these, having obtained witness through faith, did not receive what was promised.
Why, he says, are you fainthearted because, being in the struggle, you have not yet received the rewards? All the saints mentioned, although they had already been testified to as having been pleasing through faith, nevertheless had not yet received the heavenly promises. However, some were deemed worthy of earthly promises, like David. But this was not what they sought. That which is in heaven — these are the true promises.
Heb. 11:40. Because God had foreseen something better for us, so that they would not reach perfection without us.
He calls "better" that which pertains to our honor. Lest it seem that they have an advantage over us in being crowned first, God appointed one time of crowning for all. And he did not say: that they should not be crowned without us, but: "that they should not apart from us be made perfect." Therefore it is then that they will be shown to be perfect. But now they possess in general a pledge toward honor. For otherwise, whence comes their power to appear in aid of those who call upon them? Whence comes their boldness to intercede before God? They will receive perfection then. Is God then unjust toward them, if they preceded us in labors yet in receiving crowns they wait for us? On the contrary, this is also desirable for them, namely, to attain perfection together with their brethren. We are all one body; there is more pleasure for the body when it is crowned in its entirety. For God is a child-loving Father, Who has many sons: some of them, having finished their tasks sooner, returned from the fields, while others still remain there, occupied with labors. To those who labored first, He granted a certain foretaste, commanding them to await their brethren for the final banquet; and they, being lovers of mankind, joyfully wait, so that they may delight in the common celebration.