Hebrews 11 · The Lantern

Now faith is the assurance of what we hope for and the certainty of what we do not see.

"Let not the waters of thy fountain overflow, and let thy waters spread over thine own streets." For it is not many who understand such things as they fall in with; or know them even after learning them, though they think they do, according to the worthy Heraclitus. Does not even he seem to thee to censure those who believe not?

First he teaches the very definition of faith: through it we see what is unseen, and it acts as an eye for discernment of what is hoped for. Faith depicts for us in advance the resurrection of those still lying dead in their tombs and causes the immortality of the dust of our bodies to become evident.

551. – Above, the Apostle showed Christ's superiority in many ways by preferring Him to the angels, to Moses and to Aaron, and advised the faithful to be united to Christ. Since this union consists principally in faith and begins with faith: 'That Christ may dwell by faith in your hearts' (Eph.

This is why the ancients were commended.

By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.

And in a much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought shall come into their hearts to repent of the deeds which they have done.

"Through faith we understand that the ages were formed." For what reason could this be demonstrated? Therefore, it is necessary to persuade oneself by faith: "so that what is seen was not brought into being from anything visible." For what word will demonstrate that those things were brought into being from what was not visible?None; but faith alone.

563. – Then (v. 3) he clarifies his thesis in detail with examples of the ancients: first, as to what they believed and taught; secondly, as to what they did (v. 4); thirdly, as to what they suffered (v. 35b). 564. – Now the doctrine of the Old Testament was twofold: one was clearly given; the other was hidden behind the veil of figures and mysteries.

By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as righteous when God gave approval to his gifts. And by faith he still speaks, even though he is dead.

By faith Enoch was taken up so that he did not see death: “He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.

Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.

"I believe," therefore, is placed in the forefront [of the Apostles' Creed], as the apostle Paul, writing to the Hebrews, says, "The one who comes to God must first of all believe that he is, and that he rewards those who believe on him." The prophet also says, "Unless you believe, you shall not understand." In order that the way to understand, therefore, may be open to you, yo…

570. – Then when he says, by faith Enoch was taken up, he commends Enoch: first, he states his intent; secondly, he proves it (v. 5b). 571.

And without faith it is impossible to please God, because anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.

Wherefore they who say that all things are ruled and governed of themselves, and do not expect a reward, are not well-pleasing; as neither are the heathen. For "He becomes a rewarder of them that diligently seek Him" by works and by knowledge.

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.

575. – He states the minor, saying: And without faith it is impossible to please God: 'Faith is agreeable to him' (Sir. 1:34); 'For we account a man to be justified by faith' (Rom. 3:28). He proves the minor when he says, Whoever would draw near to God must believe that he exists.

By faith Noah, when warned about things not yet seen, in godly fear built an ark to save his family. By faith he condemned the world and became heir of the righteousness that comes by faith.

For what wonder if He extends a discipline who institutes it? if He advances who begins? In short, before the Law of Moses, written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept.

"By faith, Noah, having been warned." Connect the "by faith" with "being cautious," so that it reads: "having been warned by faith, Noah prepared an ark concerning things not yet seen, being cautious and fearful." For it was by faith that he heard what would be the flood, to be cautious and terrified. "having been warned." Having heard from God.

578. – Then (v. 7) he shows what Noah did by faith and what he obtained as a result: and was instituted heir of the justice which is by faith. He mentions five things that he did: first, that he believed God's words about the judgment to come, but which was not yet seen. Hence, he says, By faith, Noah, being warned by God concerning events as yet unseen, believed.

By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, without knowing where he was going.

By faith he dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.

It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled

Not even when Abraham arrived in the promised land did he control it. Instead, he himself, his son and grandson lived the life of aliens, in what was their own by promise sojourning as though in a foreign land. Hence, instead of owning houses they spent the time living in tents.

583. – Then (v. 9) he shows what he did by faith in regard to his dwelling place: first, what he did; secondly, the reason why (v. 10). 584. – For we sometimes notice a person leaving his native land and going elsewhere to make a lasting home. Not so Abraham, for he lived as a stranger in the land of Canaan and dwelt there as a stranger.

For he was looking forward to the city with foundations, whose architect and builder is God.

And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven "whose builder and maker is God"

And while he thought that He was carrying him to the land of Canaan, God promised to shew him another land of life which is in heaven, even as Paul also testifieth, "He waited for a city which hath foundations, whose builder and maker is God." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham.

585. – Then when he says, he looked forward to the city which has foundations, he shows why he lingered there as a stranger, namely, because he did not consider himself as having anything on earth, but was seeking a heavenly city as his inheritance: 'Our feet were standing on your courts, O Jerusalem. Jerusalem, which is built as a city' (Ps.

By faith Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child, because she considered Him faithful who had promised.

"By faith Sarah herself received power to conceive, even when she was past the age." She, who was barren gave birth—that is, received the powers and youth that were necessary for conception and bearing—even though her old age was unable to cope with these things.

It is written in the epistle to the Hebrews, "Through faith also Sarah herself received strength to conceive seed." For both were old, as the Scripture testifies; but she was also barren and had ceased to menstruate, so that she could no longer bear children even if she had not been barren.

588. – Then when he says, by faith Sarah herself received power to conceive, he shows what his wife obtained by faith. In regard to this he does two things: first, he shows what she obtained; secondly, what she obtained in her children (v. 12). 589.

And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

"Wherefore even from one they" all "sprang, as the stars of the sky, and as the sand which is by the sea-shore." "Wherefore" (he says) "even from one they" all "sprang." Here he not only says that she bare a child, but that she also became mother of so many as not even fruitful wombs are mothers of. "As the stars," He says.

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.

592. – Then when he says, for which cause there sprung even from one man, he shows what she obtained in her children by God's power, namely, a multiplying of seed in the merit of faith, from one, namely, Abraham, they were sprung: 'I called him alone, and blessed him, and multiplied him' (Is. 51:2).

All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged that they were strangers and exiles on the earth.

Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world?

"but having seen them from afar." Thus, he says, they believed in them, from afar by hope, that they also rejoiced in them, and not only were they embracing them.

593. – Having commended Abraham's faith in regard to his dwelling place and offspring, the Apostle now commends him on his way of life until death. In regard to this he does three things: first, he shows what he did by faith; secondly, he mentions one thing that pertains to faith (v. 14); thirdly, he shows what he received by faith (v. 16). 594.

Now those who say such things show that they are seeking a country of their own.

And these things (he says) they said, "seeking" their "own country." Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us neglecting everything, weeping like little children, are frightened at death.

By calling themselves strangers, he says, they show that they are seeking a homeland.

597. – Then (v. 14) he shows that this confession pertains to hope. For one is a guest and a stranger, unless he is outside his country and going to it. Therefore, since they confess themselves guests and strangers, they signify that they are heading toward their native land, i.e., the heavenly Jerusalem: 'But that Jerusalem which is above is free' (Gal. 4:26).

If they had been thinking of the country they had left, they would have had opportunity to return.

What sort of "country" was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? But they sought that which is in Heaven. Thus they desired their departure hence, and so they pleased God; for "God was not ashamed to be called their God."

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.

598. – But because someone might say that it is true that they were pilgrims in the land of the Philistines and Canaanites, among whom they dwelt, but they intended to return to the land they had left; he rejected this when he says, If they had been thinking of that land from which they had gone out, they would have had time to return, because it was nearby.

Instead, they were longing for a better country, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

The saints who preceded Jesus' bodily sojourn, who had a somewhat greater mental grasp than the majority of believers, perceived the mysteries of divinity because the word of God was teaching them even before he became flesh, for he was always working, being an imitator of his Father of whom he says, "My Father is working still."He says, perhaps to the Sadducees who do not beli…

"It is evident that they desired a country better than the land of Canaan, which is heaven." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham.

599. – Then (v. 16b) he shows what they merit to receive by their faith. But this was the highest honor, when someone gets a name derived from a solemn office or from the service of a great and excellent lord or prince, as the Pope's notary, or the king's chancellor. But it is a greater honor, when that great lord wishes to be named after those who serve him.

By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,

And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be.

Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more.

603. – Then (v. 17) another famous example of Abraham's faith is given, inasmuch as it regards God, namely, that supreme sacrifice of his when at the Lord's command he willed to immolate his only begotten son (Gen. 22:1). In regard to this he does three things: first, what he did; secondly, that this pertains to faith (v. 17b); thirdly, what he received for this (v. 19b). 604.

even though God had said to him, “Through Isaac your offspring will be reckoned.”

No one could allege, that he had another son, and expected the promise to be fulfilled from him, and therefore confidently offered up this one. "And" (his words are) "he offered up his only-begotten, who had received the promises." Why sayest thou "only-begotten"? What then? Of whom was Ishmael sprung?

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).

605. – Then when he says, was ready to offer up his only son, he shows quite subtly that that obedience pertains to faith. For, as has been stated above, Abraham in his old age believed God promising that in Isaac he would be blessed in his seed. He also believed that God could raise the dead.

Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.

And hence he was not afraid to say, that God was "able to raise him up, even from the dead." "From whence also he received him in a figure," that is in idea, by the ram, he means. How? The ram having been slain, he was saved: so that by means of the ram he received him again, having slain it in his stead. But these things were types: for here it is the Son of God who is slain.

One can understand the statement "hence, figuratively speaking, he did receive him back" in the following sense: "Abraham received Isaac in a figurative way." For, as he says, since he showed some untold obedience and a faith that conquers even the laws of nature itself, he received his son again, not merely because he offered his son but because he offered him with great assen…

606. – Then (v. 19b) he shows what he merited by faith; because, since nothing remained but to immolate him, an angel called him, and, in place of his son, he immolated a ram sticking fast by the horns. But this was a parable, i.e., a figure of Christ to come. For the ram sticking fast by the horns among the briars is the humanity which suffered, fixed to the cross.

By faith Isaac blessed Jacob and Esau concerning the future.

"By Faith, Isaac blessed Jacob and Esau concerning things to come" (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.

"By faith, Isaac blessed Jacob and Esau concerning things to come." From where were such good things promised to his sons, if he did not believe that God would give the promises? And what is it, concerning things to come? Or concerning what is to happen to them, or concerning what is to be given to their offspring. For neither did they themselves enjoy the promise.

607. – Above, the Apostle gave an example of Abraham's faith; here he gives the example of the faith of Isaac, Jacob and Joseph: and first of Isaac's faith. He says, therefore, that by faith of things to come, i.e., of things that extended into the future, Isaac blessed Jacob and Esau. Or, he blessed them for things to come; or with a blessing which extended to the future.

By faith Jacob, when he was dying, blessed each of Joseph’s sons and worshiped as he leaned on the top of his staff.

"By Faith, Jacob when he was a dying, blessed both 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 worshiped leaning," he says, "upon the top of his staff." Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act.

Thereupon he not only spoke but he also was bold to demonstrate it to coming generations by his action. For since another king would arise from Ephraim, for this very reason he says, "and Jacob bowing in worship over the head of his staff," that is, being an old man, he bowed down to Joseph, showing the obeisance of the whole people that would take place for him.

608. – Then when he says, by faith Jacob dying blessed each of the sons, he continues with Jacob's faith and mentions what he did in blessing the two sons of Joseph, as is recorded in Genesis (48), where it is stated that when Joseph was informed of his father's illness, he called his two sons whom Jacob blessed, crossing his hands.

By faith Joseph, when his end was near, spoke about the exodus of the Israelites and gave instructions about his bones.

The things also which concern Joseph are of Faith only. Joseph heard that God had made a promise to Abraham, that He had engaged His word "to thee and to thy seed will I give this land;" and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to "speak of the Exodus, and to give commandment concerning his bo…

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.

609. – Then (v. 22) he continues with the example of Joseph's faith and mentions two things which are stated in the last chapter of Genesis, where he said to his brothers (v. 24): 'God will visit you,' and commanded them to carry his bones out of that place.

By faith Moses’ parents hid him for three months after his birth, because they saw that he was a beautiful child, and they were unafraid of the king’s edict.

For consider what confidence Seth had towards God, and Abel, and Enos, and Enoch, and Methuselah, and Noah, the first lovers of righteousness, and the first of the first-born children who are written in heaven,

Where he had listed righteous men who acted with faith, he also speaks about the parents of Moses, who were of no reputation. encouraging them, and almost saying: They were so obscure yet had faith, but you waver? For what reason did they hide him for three months, and this despite a royal decree that male children should be immediately killed?

611. – Then when he says, By faith Moses, when he was born, was hid three months by his parents, he continues with the fathers that were under the Law. For this period begins with Moses: 'Moses commanded a law in the precepts of justice' (Sir. 24:33); 'The law was given by Moses' (Jn. 1:33).

By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter.

"By faith Moses, when he was grown up, refused to be called a son of Pharaoh's daughter." If he had not believed in the promise of Abraham, he would have not refused to be corrupted by sin, nor would he have chosen to share ill treatment with the people of God.

"By faith, Moses, when he had grown up, refused." For he did this, hoping to receive greater goods than those present. And the phrase "refused" indicates that he was determined to alienate himself.

614. – Then (v. 24) he shows what Moses did by faith; first what he did; secondly, that what he did pertained to faith (v. 26b). 615. – Here he touches on the history recorded in Exodus (2), where it is stated that Pharaoh's daughter had him nursed by his mother and adopted him as a son.

He chose to suffer oppression with God’s people rather than to experience the fleeting enjoyment of sin.

For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories.

"to enjoy the momentary pleasures of sin," He called it a sin, not to collaborate or to suffer together with the people of God: not to enjoy the benefits of this sin. Whose? So that he would not be afflicted with the sufferings of the people of God.

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.

He valued disgrace for Christ above the treasures of Egypt, for he was looking ahead to his reward.

By faith Moses left Egypt, not fearing the king’s anger; he persevered because he saw Him who is invisible.

"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 safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid.

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.

617. – After describing Moses' faith in regard to what he did in Egypt, the Apostle now shows what he did in regard to what he did during the departure from Egypt. In regard to this he does three things: first, he shows what he did during the departure from Egypt; secondly, the manner of their departure (v. 28); thirdly, what was done by faith with the unbelieving people (v.

By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn.

By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to follow, they were drowned.

"By faith they crossed the Red Sea." In fact, the people who entered into it believed and crossed it as if on dry land. On the other hand, the Egyptians went into it without faith and received the reward for their crimes in the midst of it.

"By faith they passed through the Red Sea." Indeed, they believed that they would pass through, and they did pass through. Such is the power of faith, that it makes possible even those things that are impossible.

623. – Then (v. 29) he shows what he did in the very passing: first, he shows this; secondly, he shows that this pertained to faith (v. 30b). He says, therefore, by faith they passed through the Red Sea, as by dry land. Two things were done there by faith: one was what the men did, namely, they committed themselves to cross over; and this was done only by faith.

By faith the walls of Jericho fell, after the people had marched around them for seven days.

"The place to the right is for others who have already pleased God, and have suffered for His name's sake; and you have yet much to accomplish before you can sit with them. But abide as you now do in your simplicity, and you will sit with them, and with all who do their deeds and bear what they have borne." "What have they borne?" said I.

"By faith, the walls of Jericho."For they believed that the future would fall, and certainly faith directed even those things that were above nature. "By faith, Rahab the harlot." For when she had heard the men reporting, she believed and received them, although the others remained unbelieving.

624. – Then when he says, By faith the walls of Jericho fell down, by the going round them seven days, he describes what happened when they entered the promised land.

By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death.

Indeed, through the rumors about the miracles which had happened in Egypt and the desert, she believed that they would have possessed the land of Canaan, as God had said to Abraham. The apostle also added some words about the "explorers," who "were received by her in peace," because he wanted to show that they came out of her house in purity and honesty.

626. – Then when he says, by faith Rahab the harlot perished not with the unbelievers, he shows what was done by faith by one of the unbelievers, namely, by Rahab, as recorded in Joshua (chaps. 2 & 6). For when Joshua had sent spies to explore Jericho, they escaped with the aid of that woman who is called a harlot, i.e., an idolater.

And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets,

Why then should I review and adduce any further testimonies of faith from the history in our hands? "For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets "and what follows.

"And what shall I more say? For the time would fail me to tell." After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious.

627. – Having described the things done through faith by the fathers before and during the very entry into the promised land, the Apostle now begins to give examples of those who were in the promised land. But because there were so many, he recites their deeds in a general way and, after giving the names of the fathers, he tells why he must be brief.

who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions,

"And the prophets," he says, "who through faith subdued kingdoms." Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith? "By faith," he says, "they subdued kingdoms;" those with Gideon.

Soldiers who were with Gideon. 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.

632. – Then (v. 33) he shows what the saints mentioned did: first, he shows this in general; secondly, by getting down to details (v. 33c). In regard to the first he does two things: first, he mentions the merits of their deeds; secondly, the reward (v. 33b). 633.

quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight.

"Stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair.

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. Also the three youths, or more accurately Elijah — the sword of Jezebel (3 Kingdoms 2–18), and David himself — the sword of Saul.

638. – He mentions removal of harm from inanimate things when he says, they quenched raging fire, as in the case of the three boys in Daniel (chap. 3). Likewise, at the prayer of Moses and Aaron the fire was extinguished which had been sent by the Lord to devour the murmurers, as it says in Numbers (chap. 16). That fire is the internal impulse to concupiscence and anger.

Women received back their dead, raised to life again. Others were tortured and refused their release, so that they might gain a better resurrection.

For since Christ is the head of the man, and God is the head of Christ, he who tore the head in the martyr was persecuting God and Christ in that head.

"Women received back their dead." The Shunammite through Elisha, and before that the woman of Zarephath through Elijah. "Some were tortured." They were cut off, like James and John, and those who were beheaded. Or they died by clubs. Others say that being tortured means being flayed. It is also said about the Maccabees, "refusing to accept release." (2 Macc.

641 (cont.). – But the third pertains to the effect of divine courage; hence, he says, Women received their dead raised to life again, i.e., by the resurrection. Some who misunderstood this, explained their dead, i.e., their husbands, and argued that death does not dissolve the bond of marriage. This is false even if they should rise again.

Still others endured mocking and flogging, and even chains and imprisonment.

He then brings forward a swarm of divine examples. For was it not "by faith," he says, this endurance, that they acted nobly who "had trial of mockeries and scourgings, and, moreover, of bonds and imprisonments? They were stoned, they were tempted, were slain with the sword.

I know that some criticize this passage, questioning why only one evangelist, Judas, is mentioned as being upset, when it is said that all the apostles were indignant. They do not understand the figure of speech known as synecdoche, by which one person can be used to represent all, or one can be used to represent many.

646. – Then (v. 36) he mentions the evils inflicted on them in regard to derision by words, saying, others suffered mocking, as Samson in Judges (chap. 16), Tobias, Job and Isaiah: 'I have turned away my face from them that rebuked me and spit upon me' (Is.

They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated.

Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

For "they wandered about" (he says) "in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy." They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, "but the Son of Man hath not where to lay His head." (Matt. viii.

648. – Then he shows the evil they endured unto death when he says, they were stoned. This was a type of death then in vogue among all Jews: 'Jerusalem, Jerusalem, you that kill the prophets, and stone them that are sent unto you' (Mt. 23:37). Thus Naboth was stoned (1 Kg.

The world was not worthy of them. They wandered in deserts and mountains, and hid in caves and holes in the ground.

Here is the narrow and close way that leads to life. Here are the teachers and prophets, "wandering in deserts, mountains, caves and holes in the earth." Here are the apostles and evangelists … living as citizens of the desert.

"of whom the world was not worthy." This also encourages them. For if this world was not worthy of those who suffer badly for the sake of God, that is, all people and this creation itself, why do you, he says, wish to receive the rewards here for the sufferings endured for Christ? For being better than the world, do not seek anything in this world.

651 (cont.). – He adds, of whom the world was not worthy. As Dionysius says in an epistle to John the Evangelist: wicked men by what they sometimes do, show the indications of their damnation; hence, he says that when wicked men separated the blessed John from them, God was showing that they were unworthy of being associated with him.

These were all commended for their faith, yet they did not receive what was promised.

For indeed, even the apostles have not yet received their joy, but they also wait that I may be a partaker of their joy. For the saints, when they leave this place, do not immediately obtain the whole rewards of their merits. They also wait for us, though we delay, even though we remain.

Now this would be no praise for faith, nor would it be faith at all, if people were in believing to follow after rewards that they could see—in other words, if the reward of immortality were bestowed on believers in this present world.

653. – Then when he says, and all these being approved by the testimony of faith, received not the promise. But that no one might believe that this was due to lack of merit, he gives the reason for that delay: Since God had foreseen something better for us. 654.

God had planned something better for us, so that together with us they would be made perfect.

What, then, is the Paraclete's administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the "better things? " Nothing is without stages of growth: all things await their season.

"since God had provided something better for us." How is it better? Indeed, so that they would not have anything more than we do in that they were crowned before us, He defined one time, so that we may also be crowned with them. This, however, is for us: for they sit in honor, awaiting our completion.

655. – Then when he says, Since God has foreseen something better for us, he shows the reason for the postponement. But some took the cause or occasion of their error from this and said that no one will enter paradise until the final consummation at the final resurrection.

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