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1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. 4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. 5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. 6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. 7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. 8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God. 11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. 17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. 20 By faith Isaac blessed Jacob and Esau concerning things to come. 21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. 23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. 24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. 32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.
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[AD 215] Clement of Alexandria on Hebrews 11:1-3
“Should your springs be scattered abroad, streams of water in the streets?” “The majority do not turn their minds to the sort of things they encounter, and, if they are taught, they do not acquire knowledge, although they think they do.” So says the admirable Heraclitus. Do you not realize that he is another critic of nonbelievers? “The righteous shall live by his faith,” says the prophet. One of the other prophets remarks, “If you do not believe, you emphatically will not understand either.” How could a soul come to the study of these things, itself exceptional, if, deep within, lack of faith over the teaching is fighting against it? Faith, which the Greeks think alien and useless and which they consequently malign, is in fact preconception by the will, an act of consenting to religion and, as the divine apostle puts it, “the assurance of things hoped for, the conviction of things not seen. For by it the men of old received divine approval.” Without faith it is impossible to please God.

Source: STROMATEIS 2.2.8-9
[AD 215] Clement of Alexandria on Hebrews 11:1
"For hereby "pre-eminently, "the elders obtained a good report. But without faith it is impossible to please God."
[AD 220] Tertullian on Hebrews 11:1
You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or, ) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality of faith, as to be confident and secure in regard of our own conscience, desiring that that (gift) may abide in us to the end, yet not presuming (that it will).

Source: On the Apparel of Women Book II
[AD 373] Ephrem the Syrian on Hebrews 11:1-3
Now our faith is not destroyed by despair because it was made firm by true hope. And there are witnesses who testify about it. In fact, even though faith was hidden from the people of the middle generation, it had nonetheless been revealed to those of the first. And there is a proof that reveals what is not evident. What proof? Certainly the one through which the testimony about the people of the first generation was made, that is, the narrative of scripture, that testified about the faith, through which the ancient fathers were put to test.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 386] Cyril of Jerusalem on Hebrews 11:1-3
“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.” Notice how great a dignity the Lord bestows on you in transferring you from the order of catechumens to that of the faithful. The apostle Paul says as much when he affirms, “God is faithful, by whom you were called into the fellowship of his son Jesus Christ.” Since God is here called faithful, you also in receiving this title receive a great dignity. God is called faithful in the same way that he is called good, just, almighty and maker of the universe. Consider therefore to what kind of dignity you are rising, seeing you are to become a partaker of a title of God.Here, then, it is further required that each of you be found faithful in his conscience: “for a faithful man it is hard to find”—not that you need to reveal to me what is on your conscience, for you are not to be “judged by man’s judgment.” But you are supposed to show the sincerity of your faith to God, “who tries the reins and hearts” and “knows the thoughts of men.” A faithful person is a great thing, being richest of all rich people. For “to the faithful person belongs the whole world of wealth,” in that he disdains and tramples on it. For they who in appearance are rich and have many possessions are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful person (a strange paradox, indeed) is rich in poverty. Such a person knows that we only need to have “food and clothing” and, being “content with these,” he has trampled riches under foot.

Source: Catechetical Lecture 5:1-2
[AD 386] Cyril of Jerusalem on Hebrews 11:1-3
It is not only among those of us who bear the name of Christ that the dignity of faith is great. Rather, all things that are accomplished in the world, even by those who are strangers to the church, are accomplished by faith. By faith the laws of marriage yoke together those who have lived as strangers. Because of the faith in marriage contracts, a stranger is made partner of another stranger’s person and possessions. By faith, farmers are also sustained, for the one who does not believe that he shall receive a harvest is not going to endure the work. By faith seafaring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes and carrying with them a faith more sure than any anchor. By faith therefore most of men’s affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are outside the church. For if they receive not the Scriptures but bring forward certain doctrines of their own, even these they accept by faith.

Source: Catechetical Lecture 5:3
[AD 407] John Chrysostom on Hebrews 11:1-3
But I will make the matter more plain by an example. Christ said that Jerusalem should be taken and should be so taken as no city ever was before, and that it should never be raised up, and in fact this prediction came to pass. He said that there should be “great tribulation,” and it came to pass. He said that, as a grain of mustard seed is sown, so should the preaching of the gospel be extended, and every day we see this happening over the world. He said that they who left father or mother or brothers or sisters should have both fathers and mothers, and this we see fulfilled by facts. He said, “In the world you have tribulation, but be of good cheer; I have overcome the world”;23 that is, no one shall get the better of you. And this we see by events has come to pass. He said that “the gates of hell shall not prevail against the church,” even though persecuted, and that no one shall quench the preaching of the gospel; and the experience of events bears witness to this prediction also. And yet, when he said these things, it was very hard to believe him. Why? Because all these were words, and he had not as yet given proof of the things spoken. So that they have now become far more credible. He said that “the gospel will be preached throughout the whole world, then the end will come.” Lo! Now you have arrived at the end, for the greater part of the world has been preached to; therefore, the end is now at hand. Let us tremble, beloved. But what, tell me? Are you anxious about the end? It indeed is itself near, but each person’s life and death is nearer. For it is said, “The days of our years are seventy years; but if one be in strength, fourscore years.” The day of judgment is near. Let us fear. “A brother does not redeem; shall man redeem?” There we shall repent much, “but in death no man shall praise him.” Wherefore he says, “Let us come into his presence with thanksgiving,” that is, his coming. For here in this life indeed, whatever we do has efficacy; but there, no longer. Tell me, if a person placed us for a little while in a flaming furnace, should we not submit to anything in order to escape, even were it necessary to part with our money or to undergo slavery? How many have fallen into grievous diseases and would gladly give up all to be delivered from them, if the choice were offered them? If in this world, then, a disease of short duration so afflicts us, what shall we do yonder, when repentance will be of no avail?

Source: ON THE EPISTLE TO THE HEBREWS 21.5-6
[AD 407] John Chrysostom on Hebrews 11:1-3
Oh, what an expression has he used in saying “an evidence of things not seen.” For we say there is “evidence” in the case of things that are very plain. Faith then is seeing things not plain, he means, and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand, can there be faith unless a person is more fully assured with respect to things invisible than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, faith gives them substantiality or, rather, does not give it, but is itself their substance. For instance, the resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is the meaning of “the substance of things.”If therefore it is an “evidence of things not seen,” why do you wish to see them, so as to fall away from faith and from being just? Since “the just shall live by faith,” you, if you wish to see these things, are no longer faithful. You have labored, he says; you have struggled. I too allow this; nevertheless, wait, for this is faith. Do not seek the whole “here.”

Source: ON THE EPISTLE TO THE HEBREWS 21.4
[AD 407] John Chrysostom on Hebrews 11:1-3
Faith needs a generous and vigorous soul, one rising above all things of sense and passing beyond the weakness of human reasonings. For it is not possible to become a believer otherwise than by raising one’s self above the common customs of the world.Inasmuch then as the souls of the Hebrews were thoroughly weakened—though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted and of little spirit and were shaken from their position—he encouraged them first indeed from these very things, saying, “Recall the former days”; next from the Scripture, saying, “But the righteous shall live by faith”;34 afterwards from arguments, saying, “But faith is the substance of things hoped for, the evidence of things not seen.” And now again from their forefathers, those great and admirable people, as much as saying, “If, where the good things were close at hand, all were saved by faith, much more are we.”
For when a soul finds one that shares its same sufferings, it is refreshed and recovers breath. This we may see both in the case of faith and in the case of affliction, “that we may be mutually encouraged by each other’s faith.” For people are very distrustful, cannot place confidence in themselves, are fearful about whatever things they think they possess and have great regard for the opinion of the many.
What then does Paul do? He encourages them by the patriarchs.… Since faith is slandered as being a thing that cannot be demonstrated and rather a matter of deceit, he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he says, that God made the things which are out of things which are not, things which appear out of things which appear not, things which subsist out of things which subsist not. But where is it shown that he did this even “by a Word”? For reason suggests nothing of this kind, but, on the contrary, suggests that the things that appear are formed out of things that appear.
Therefore the philosophers expressly say that “nothing comes out of things that are not being sensual” and trusting nothing to faith. And yet these same people, when they happen to say anything great and noble, are caught entrusting it to faith. For instance: They say that “God is without beginning and unborn”—yet reason does not suggest this, but the contrary. Consider how great their folly, I ask you. They say that God is without beginning, and yet this is far more wonderful than the creation out of things that are not. For to say that he is without beginning, that he is unborn, neither begotten by himself nor by another is more full of difficulties than to say that God made the things which are out of things which are not. For here there are many things uncertain, as that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn; he neither had beginning nor time. Tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser. How does it appear, he would say, that God made these things? Reason does not suggest it. No one was present when it was done. How is it shown? It is plainly the result of faith. “By faith we understand that the world was created.” Why “by faith”? Because “the things that are seen were not made of things which do appear.” For this is faith.

Source: ON THE EPISTLE TO THE HEBREWS 22.1-2
[AD 407] John Chrysostom on Hebrews 11:1-2
4. "Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." O what an expression has he used, in saying, "an evidence of things not seen." For [we say] there is "evidence," in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is [the meaning of] "the substance of things."

If therefore it is an "evidence of things not seen," why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since "the just shall live by faith," whereas ye, if you wish to see these things, are no longer faithful. You have labored (he says), you have struggled: I too allow this, nevertheless, wait; for this is Faith: do not seek the whole "here."

5. These things were indeed said to the Hebrews, but they are a general exhortation also to many of those who are here assembled. How and in what way? To the faint-hearted; to the mean-spirited. For when they see the wicked prospering, and themselves faring ill, they are troubled, they bear it impatiently: while they long for the chastisement, and the inflicting vengeance on others; while they wait for the rewards of their own sufferings. "For yet a little time, and He that shall come will come."

Let us then say this to the slothful: Doubtless there will be punishment; doubtless He will come, henceforth the events of the Resurrection are even at the doors.

Whence [does] that [appear] (you say)? I do not say, from the prophets; for neither do I now speak to Christians only; but even if a heathen be here, I am perfectly confident, and bring forward my proofs, and will instruct him. How (you say)?

Christ foretold many things. If those former things did not come to pass, then do not believe them; but if they all came to pass, why doubt concerning those that remain? And indeed, it were very unreasonable, nothing having come to pass, to believe the one, or when all has come to pass, to disbelieve the others.

But I will make the matter more plain by an example. Christ said, that Jerusalem should be taken, and should be so taken as no city ever was before, and that it should never be raised up: and in fact this prediction came to pass. He said, that there should be "great tribulation" [Matthew 24:21], and it came to pass. He said that a grain of mustard seed is sown, so should the preaching [of the Gospel] be extended: and every day we see this running over the world. He said, that they who left father or mother, or brethren, or sisters, should have both fathers and mothers; And this we see fulfilled by facts. He said, "in the world you shall have tribulation, but be of good cheer, I have overcome the world" [John 16:33], that is, no man shall get the better of you. And this we see by the events has come to pass. He said that "the gates of hell shall not prevail against the Church" [Matthew 16:18], even though persecuted, and that no one shall quench the preaching [of the Gospel]: and the experience of events bears witness to this prediction also: and yet when He said these things, it was very hard to believe Him. Why? Because all these were words, and He had not as yet given proof of the things spoken. So that they have now become far more credible. He said that "when the Gospel should have been preached among all the nations, then the end shall come" [Matthew 24:14]; lo! now you have arrived at the end: for the greater part of the world has been preached to, therefore the end is now at hand. Let us tremble, beloved.

6. But what, tell me? Are you anxious about the end? It indeed is itself near, but each man's life and death is nearer. For it is said, "the days of our years are seventy years; but if [one be] in strength, fourscore years." [Psalm 90:10] The day of judgment is near. Let us fear. "A brother does not redeem; shall man redeem?" [Psalm 49:7] There we shall repent much, "but in death no man shall praise Him." [Psalm 6:5] Wherefore he says, "Let us come before His presence with thanksgiving" [Psalm 93:2], that is, his coming. For here [in this life] indeed, whatever we do has efficacy; but there, no longer. Tell me, if a man placed us for a little while in a flaming furnace, should we not submit to anything in order to escape, even were it necessary to part with our money, nay to undergo slavery? How many have fallen into grievous diseases, and would gladly give up all, to be delivered from them, if the choice were offered them? If in this world then, a disease of short duration so afflicts us, what shall we do yonder, when repentance will be of no avail?

7. Of how many evils are we now full, without being conscious of them? We bite one another, we devour one another, in wronging, accusing, calumniating, being vexed by the credit of our neighbors. [cf. ]

And see the difficulty. When a man wishes to undermine the reputation of a neighbor, he says, 'Such an one said this of him; O God, forgive me, do not examine me strictly, I must give account of what I have heard.' Why then do you speak of it at all, if you dost not believe it? Why do you speak of it? Why do you make it credible by much reporting? Why do you pass on the story which is not true? Thou dost not believe it, and you entreat God not to call you to strict account? Do not say it then, but keep silence, and free yourself from all fear.

But I know not from whence this disease has fallen upon men. We have become tattlers, nothing remains in our mind. Hear the exhortation of a wise man who says, "Have you heard a word? Let it die in you, be bold; it will not burst you." [Sirach 19:10] And again, "A fool hears a word, and travails, as a women in labor of a child." [Sirach 19:11] We are ready to make accusations, prepared for condemning. Even if no other evil thing had been done by us, this were sufficient to ruin us, and to carry us away to Hell, this involves us in ten thousand evils. And that you may know this certainly, hear what the prophet says, "Thou sat and spoke against your brother." [Psalm 50:20]

But it is not I, you say, but the other [who told me]. Nay rather, it is yourself; for if thou had not spoken, another would not have heard: or even if he should hear it, yet you would not have been to blame for the sin. We ought to shade over and conceal the failings of neighbors, but you parade them under a cloak of zeal for goodness. Thou becomest, not an accuser, but a gossip, a trifler, a fool. O what cleverness! Without being aware of it, you bring disgrace upon yourself as well as on him.

And see what great evils which arise from this. You provoke the wrath of God. Do you not hear Paul saying about widows, "they not only" (these are his words) "learn to be idle, but tattlers also and busybodies, wandering about from house to house, and speaking things which they ought not." [1 Timothy 5:13] So that even when you believe the things which are said against your brother, you ought not even in that case to speak of them; much less, when thou dost not believe them.

But thou [forsooth] lookest to your own interest? Thou fearest to be called to account by God? Fear then, lest even for your tattling thou be called to account. For here, you can not say, 'O God, call me not to account for light talking': for the whole matter is light talking. Why did you publish it? Why did you increase the evil? This is sufficient to destroy us. On this account Christ said, "Judge not, that you be not judged." [Matthew 7:1]

But we pay no regard to this, neither are we brought to our senses by what happened to the Pharisee. He said what was true, "I am not as this Publican" [Luke 18:11], he said it too in no man's hearing; yet was he condemned. If he were condemned when he said what was true, and uttered it in no man's hearing, what fearful [punishment] shall not they suffer, who like gossiping women, carry about everywhere lies which they do not even themselves believe? What shall they not endure?

8. Henceforward let us set "a door and a bolt before the mouth." [Sirach 28:25] For innumerable evils have arisen from tattling; families have been ruined, friendships torn asunder, innumerable other miseries have happened. Busy not yourself, O man, about the affairs of your neighbor.

But you are talkative and hast a weakness. Talk of your own [faults] to God: thus the weakness will be no longer a weakness, but an advantage. Talk of your own [faults] to your friends, those who are thorough friends and righteous men, and in whom you have confidence, that so they may pray for your sins. If you speak of the [sins] of others, you are nowise profited, neither have you gained anything, but hast ruined yourself. If you confess your own [sins] to the Lord, you have great reward: for one says, "I said, I will confess against myself mine iniquity to the Lord, and You forgave the impiety of my heart." [Psalm 32:5]

Do you wish to judge? Judge your own [sins]. No one will accuse you, if you condemn yourself: but he will accuse if you do not condemn; he will accuse you, unless thou convict yourself; will accuse you of insensibility. You have seen such an one angry, irritated, doing something else out of place? Think at once, even thou on your own [faults]: and thus you will not greatly condemn him, and will free yourself from the load of your past transgressions. If we thus regulate our own conduct, if we thus manage our own life, if we condemn ourselves, we shall probably not commit many sins, and we shall do many good things, being fair and moderate; and shall enjoy all the promises to them that love God: to which may all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world with end. Amen.

Source: Homily 21 on Hebrews
[AD 428] Theodore of Mopsuestia on Hebrews 11:1-3
He has made use of many proofs, since he knew the Jews especially questioned faith by means of a certain line of argument. For the Jews were setting forth the law and righteousness by their works, but Christians set forth faith, saying that even if someone should be guilty of ten thousand evils, by only believing in Christ he receives immediately deliverance from all of them, being deemed worthy of justification from him. Therefore, having determined this, then partly to appropriate the things that had been said before and partly to be able to show that faith appeared among all the virtuous men of old, he adds, “by faith the men of old received divine approval.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.1-2
[AD 430] Augustine of Hippo on Hebrews 11:1-3
If they are not seen, how can you be convinced that they exist? Well, where do these things that you see come from, if not from one whom you cannot see? Yes, of course you see something in order to believe something, and from what you can see to believe what you cannot see. Please do not be ungrateful to the one who made you able to see; this is why you are able to believe what you are not yet able to see. God gave you eyes in your head, reason in your heart. Arouse the reason in your heart, get the inner inhabitant behind your inner eyes on his feet, let him take to his windows, let him inspect God’s creation.

Source: SERMON 126.3
[AD 430] Augustine of Hippo on Hebrews 11:1-3
When you hope, you do not yet have what you are hoping for, but, by believing it, you resemble someone who does possess it. For faith will eventually take hold, but our very faith stands for the thing itself. I mean, you do not have your hands on anything when you have them on faith, nor are they empty if they are full of faith. The reason faith is greatly rewarded is that it does not see and yet believes. I mean, if it could see, what reward would there be?… But faith does not falter, because it is supported by hope. Take away hope, and faith falters. How, after all, when you are walking somewhere, will you even move your feet, if you have no hope of ever getting there? If, though, from each of them, that is from faith and hope, you withdraw love, what is the point of believing; what is the point of hoping, if you do not love? Indeed, you cannot even hope for anything you do not love. Love, you see, kindles hope; hope shines through love. But when we attain the things that we have been hoping for while believing in and not seeing them, what faith will there be then to be praised? Considering that “faith is the conviction of things not seen,” when we do see, it will not be called faith. After all, you will be seeing, not believing.

Source: SERMON 359A.3-4
[AD 458] Theodoret of Cyrus on Hebrews 11:1-3
He shows both those before the law and those under the law becoming God’s friends through faith and enjoying distinction. In this he achieves two things at the same time: he brings out the power of faith (faith accomplishing what the law did not achieve) and provides encouragement to those dispirited at the insurrections of the adversaries, showing everyone in possession of everlasting repute to have traveled through the same storms. 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.

Source: INTERPRETATION OF HEBREWS 11
[AD 458] Theodoret of Cyrus on Hebrews 11:1-3
The body’s eye did not recognize the God of all as creator; instead faith instructed us that God, who has always existed, created what did not exist. There is, after all, no example of this among human beings; yet though learning nothing of the kind from nature, we have in faith a teacher of the unexpected. Human beings, of course, make something out of something, whereas the God of all produced what exists out of nothing.

Source: INTERPRETATION OF HEBREWS 11
[AD 461] Leo the Great on Hebrews 11:1-3
Rejoice that whatever the shadows of the Old Testament used to veil beneath the testimonies of prophets has been brought out into the open through the mystery of the Lord’s passion. As a result, the various kinds of sacrifices and the different means of purification have come to a halt. Thus, the precept of circumcision, the distinction between foods, the sabbath rest, and the killing of the paschal lamb have ceased, since “the law was given through Moses, but grace and truth came through Jesus Christ.”Figures came first so that their fulfillment could follow. When the reality which had been announced finally arrived, there was no longer any need for the services of heralds. Reconciliation of the human race was conducted in such a way that the salvation which comes in Christ should have been available to all generations under the same justification. Delaying this salvation was a calculated move. It had the advantage of causing those things which were believed long before they actually took place to be honored without interruption. When the strength of faith has been established in those things that do not lie open to our vision, heavenly doctrine treats us more leniently.… To help us understand more easily, we benefit from many more prophets and witnesses than former ages.

Source: SERMON 69.2
[AD 1274] Thomas Aquinas on Hebrews 11:1
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. 3:17), the Apostle proceeds to recommend this faith and does three things: first he describes faith; secondly, he gives various examples of it (v. 2); thirdly, he exhorts them to the things which pertain to faith (chap. 12).

552. - He gives a definition of faith which is complete but obscure. Hence, it should be noted that in attempting to define any virtue perfectly, one must mention its proper matter with which it deals, and its end; because habits are recognized by their acts, and acts by their objects. Therefore, it is necessary to mention the act and its order to its object and end. Thus, the definition of courage must mention its proper matter with which it deals, namely, fears and aggressions, and its end, which is the good of the republic. Now, since faith is a theological virtue, its object and end are the same, namely, God. First, he mentions its order to the end; secondly, its proper matter (v. 1b).

553. - But it should be noted that the act of faith is to believe, because it is an act of the intellect narrowed to one thing by the command of the will. Hence, to believe is to cogitate with assent, as Augustine says in The Predestination of the Saints. Therefore, the object of faith and of the will must coincide. But the object of faith is the first truth, in which the end of the will consists, namely, happiness, But it is present one way on earth, and another way in heaven, because on earth the first truth is not possessed and, consequently, not seen: for in regard to things that are above the soul, to possess and to see are the same, as Augustine says in Book of 83 Questions. Hence, they are only hoped for: ‘But hope that is sees in not hope. For what a man sees, why does he hope for?’ (Rom. 8:24). Therefore, the first truth, not seen but hoped for, is the end of the will on earth and, consequently, is the object of faith, because its end and object are the same. But the ultimate end of faith in heaven, which we tend toward by faith, is happiness, which consists in the clear vision of God: ‘This is eternal life: to know thee, the only true God, and Jesus Christ whom you have sent’ (Jn. 17:3). But such is the hope of believers: ‘He has regenerated us unto a lively hope’ (1 Pt. 1:3). The end, therefore, of faith on earth is the attainment of the thing hoped for, namely, of eternal happiness; hence, he says, of things hoped for.

554. - But a question arises: since faith is prior to hope, why is it defined in terms of hope? For it is customary to define the later by the previous, and not vice versa. I answer that the answer should be obvious from what has been said, namely, that the object and end of faith are the same. Therefore, since the attainment of the things hoped for is its end, it must also be its object. For it has been stated above that a habit must be defined by the order of its act to its object. But the true and the good, even though when considered in themselves are convertible as far as their supposits are concerned, differ in conception. Hence, they are diversely related to each other, because the true is a good and a good is true. In like manner, the intellect and will, which are distinguished on the basis of the distinction between the true and the good, have a diverse relationship to each other. For inasmuch as the intellect apprehends truth and anything contained in it, the true is a good; hence, the good is under the true: but inasmuch as the will moves, the true is under the good. Therefore, in the order of knowing, the intellect is prior; but in the order of moving, the will is prior. Therefore, because the intellect is moved to the act of faith by the command of the will, in the order of moving, the will is prior. Therefore, the prior is not being defined in terms of the later, because, as has been stated, in the definition of faith, the order of the act to its object, which is the same as the end, must be mentioned. But the end and the good are the same, as it says in Phys. II. But in the order to the good, the will, which is the subject of hope, is prior.

555. - But why not say, ‘of things to be loved,’ rather than of things to be hoped for? The reason is because charity is concerned with things that are present or absent. Therefore, because the unpossessed end is the object of faith, he says, of things to be hoped for. Nor does it make any difference that the thing to be hoped for is also the object of hope, because it is necessary that faith be ordained to an end, which coincides with the object of those virtues by which the will is made perfect; since faith pertains to the will as moved by the intellect.

556. - But since faith is one virtue, because it is called one habit (for its object is one), why not say ‘of the thing to be hoped for,’ instead of things to be hoped for? I answer that happiness, which is essentially one thing in itself, because it consists in the vision of God, is the principle and root from which the many good things contained under it are derived: for example, the characteristics of the body, companionship with the saints, and many other good things. Therefore, in order to show that all these pertain to faith, he speaks in the plural.

557. - The word, substance, which appears in the definition, can be explained in a number of ways: in one way, causally, and then it has two senses: one which is substance, i.e., making the things hoped for be present in us. This it does in two ways: in one way, by meriting, as it were; for from the fact that a person makes his intellect captive and submissive to the things of faith, he deserves some day to see the things he hopes for: for vision is the reward of faith. In another way, as though by its property, bringing it about that what is believed really to lie in the future, be somehow already possessed, provided one believe in God. In another way, we can explain the word, substance, essentially, as if faith is the substance, i.e., the essence of things to be hoped for. Hence, in Greek it is defined as ‘the hypostasis of things to be hoped for.’ For the essence of happiness is no less than the vision of God: ‘This is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent’ (Jn. 17:3). Hence, in the book, On the Trinity. Augustine says: ‘This contemplation is promised to us; the end of all actions.’ Therefore, the full vision of God is the essence of happiness. We also see this in the liberal sciences, which, if a person wishes to learn them, he must first accept its principles, which he must believe when they are delivered to him by the teacher. For a learner must believe, as it is stated in 1 Posterior Analytics. And in those principles the entire science is somehow contained, as conclusions are contained in their principles, and an effect in its cause. Therefore, one who has the principles of a science, say geometry, has its substance. And if geometry were the substance of happiness, a person who possessed the principles of geometry would, in a sense, have the substance of happiness. But our faith consists in believing that the blessed will see and enjoy God. Therefore, if we will to reach that state, it is necessary that we believe the principles of that knowledge. And these principles are the articles of faith, which contain the summary of this knowledge, because the vision of the triune God makes us happy. And this is one article; hence we believe this. Consequently, he says, the assurance [substance] of things to be hoped for: ‘We see now through a glass in a dark manner; but then face to fact’ (1 Cor. 13:12). As if to say: we shall be happy when we see face to face that which we now see in a glass and in a dark manner. In these words is shown the relationship of the act of faith to its end, because faith is ordained to things to be hoped for, being, as it were, a beginning in which the whole is, as it were, virtually contained, as conclusions in principles.

558. - Then when he says, the conviction [evidence] of things that appear not, he touches the act of faith in regard to its proper matter. But the act proper to faith, even though it is in relation to the will, as has been said, is nevertheless in the intellect, as in a subject, because its object is the true, which properly pertains to the intellect. But there is a difference among the acts of the intellect: for some are habits of the intellect which imply complete certitude and perfect understanding of that which is understood, as is clear in the habit of understanding, which is the habit of first principles, because one who understands that every whole is great than its part sees this and is certain. But the habit of science also does this: thus the habits of understanding and of science will produce certitude and vision. But there are others which beget neither, namely, doubt and opinion. But faith is midway between these: because, as has been stated, faith produces assent in the intellect which can be caused in two ways: in one way, because the intellect is moved to assent because of the evidence of the object which is per se knowable, as in the habit of principles, or known through something else, which is per se knowable, as in the science of astronomy. In another way, it assents to something not because of the evidence of the object, by which it is not sufficiently moved (hence it is not certain), but it either doubts, namely, when there is no more evidence for one side than for the other; or it opines, if it does have reason for one side, but without satisfying the intellect, so that there is fear in regard to the opposite side. But faith does not suggest either of these absolutely: because there is no evidence, as there is in understanding and science, nor is there doubt, as in doubt and opinion; but it fixes on one side with certainty and firm adherence by a voluntary choice. But this choice rests on God’s authority, and by it the intellect is fixed, so that it clings firmly to the things of faith and assents to them with the greatest of certainty. Therefore, to believe is to know with assent. Therefore, the proper matter of the habit of faith are things that appear not. For appearance has knowledge, but not faith, as Gregory says. But the act of faith is certain adherence, which the Apostle calls evidence, taking the cause for the effect, because evidence produces faith about a doubtful matter. For evidence is the reason for believing a doubted thing. Or if we follow the etymology of the word, evidence (argument), which means arguing the mind, then he is taking the effect for the cause, because the mind is compelled to assent because of the thing’s certainty. Hence, it is called the evidence of things that appear not, i.e., a sure and certain apprehension of things it does not see. Now, if someone were to reduce those words to their correct form, he could say that faith is a habit of the mind by which eternal life is begun in us and makes the intellect assent to things that it does not see. Therefore, it is obvious that the Apostle has defined faith completely, but not clearly. [Where we have evidence another version has conviction, because on God’s authority the intellect is convinced about things it does not see].

559. - By that definition, faith is distinguished from all the other habits of the intellect. For the fact that it is called evidence, faith is distinguished from opinion, doubt and suspicion, because these three doe not cause the intellect to adhere to something firmly. By the words, of things to be hoped for, it is distinguished from ordinary faith which is not ordained to happiness. For by proper definition a thing is made known and distinguished from all else, as in this case; hence, all the others are reduced to it.

560. - But it seems incorrect to say, of things that appear not, as it says in Jn (20:26): ‘Thomas saw and believed.’ Furthermore, we believe that there is one God, a fact which is demonstrated by philosophers. I answer that faith is taken in two senses: in the proper sense, it is concerned with things not seen and not known, as is clear from the above. But inasmuch as there cannot be greater certainty of a conclusion than of the principle from which it is drawn, because principles are always more certain than the conclusions, it follows that since the principles of faith are not evident, neither are its conclusions. Hence, the intellect does not assent to the conclusions as to things known or seen. But taken in a general sense, it excludes all knowledge that is certain; that is the sense in which it is taken by Augustine in the Gospel Questions, when he says that faith is concerned with things that are seen. But the Apostle is speaking in the first sense. Furthermore, it must be said of Thomas that, as Gregory says, he saw one thing and believed something else: for he saw the humanity and believed the divinity. To the objection based on demonstration, the answer is that nothing prohibits one thing being seen by one person and believed by another, as is obvious in diverse states. For what is not seen on earth is seen by the angels. Therefore, what I believe, an angel sees. Similarly, what is seen by the prophets, for example, that God is one and incorporeal, must be believed by the illiterate; just as an illiterate person believes in an eclipse which an astronomer sees. However, in such matters faith is taken in a different sense. But there are some things which absolutely transcend the state of the present life; and in regard to these there is faith in the strict sense.
[AD 160] Shepherd of Hermas on Hebrews 11:3
And 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.
[AD 215] Clement of Alexandria on Hebrews 11:3
"By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh "and so forth, down to "than enjoy the pleasures of sin for a season."

Source: Clement of Alexandria Stromata Book II
[AD 407] John Chrysostom on Hebrews 11:3-4
"Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaks."

1. Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs [of the world].

Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, "Call to remembrance the former days" [Hebrews 10:32]; next from the Scripture saying, "But the just shall live by faith" [Hebrews 10:38]; afterwards from arguments, saying, "But Faith is the substance of things hoped for, the evidence of things not seen." [Hebrews 11:1] And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.

For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: "that there may be comfort for you it is said through our mutual faith." [Romans 1:12] For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.

2. What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he says, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even "by a Word"? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.

Therefore the philosophers expressly say that 'nothing comes out of things that are not' being "sensual" [Jude 19], and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that "God is without beginning, and unborn" ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.

Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. "Through faith we understand that the worlds were made." Why "through faith"? Because "the things that are seen were not made of things which do appear." For this is Faith.

3. Having thus stated the general [princi ple], he afterwards tests it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, "by whom the world was outweighed in worth." [Hebrews 11:38]

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, "For you also" (he says) "have suffered like things of your own countrymen." [1 Thessalonians 2:14] And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God's part has not yet been carried out towards him.

And by a "more excellent sacrifice" in this place, he means that which is more honorable, more splendid, more necessary.

And we cannot say (he says) that it was not accepted. He did accept it, and said to Cain, ["Have you] not [sinned], if you rightly offer, but dost not rightly divide?" [Genesis 4:7, Septuagint] So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother's hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].

And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.

And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise "testified of that he was righteous"? It is said, that fire came down and consumed the sacrifices. For instead of ["And the Lord] had respect to Abel and to his sacrifices" [Genesis 4:4], the Syriac said, "And He set them on fire." He therefore who both by word and deed bore witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.

But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?

What is, "and by it he being dead yet speaks"? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? 'The influence coming from him is great, he means, "and he yet speaks"; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall you die. For by how much the more grievous a man's sufferings are, so much the greater is his glory.'

How does he "yet speak"? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man's suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.

Source: Homily 22 on Hebrews
[AD 220] Tertullian on Hebrews 11:4
Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge.

Source: An Answer to the Jews
[AD 373] Ephrem the Syrian on Hebrews 11:4
“By faith Abel offered to God a more acceptable sacrifice than Cain,” who brought offerings selected without care. The faith of Abel and the infidelity of Cain were sealed up in their offerings. If Abel had not believed in the promise, he would not have chosen and brought the best offerings. He had actually seen his brother, who picked up everywhere the vile ears [vegetable offerings] with contempt and offered them by laying them on the altar. For that faith Abel “obtained testimony” about himself “that he was righteous” and certainly not from a human being but from God, “who testified of his gifts,” so that up to this time Abel talks through his faith, that is, is put to test through it.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 458] Theodoret of Cyrus on Hebrews 11:4
The phrase “he is still speaking” means, To this day he is famous and celebrated and enjoys a good name among all religious people.

Source: INTERPRETATION OF HEBREWS 11
[AD 893] Photios I of Constantinople on Hebrews 11:4
“Although he died, through it he still speaks,” that is, because his very sacrifice furnished his brother with an opportunity for malice and jealousy, and his brother produced murder. Even if “he died,” “through it he speaks.” For this very reason Abel was always to be remembered and never forgotten. If someone should investigate both matters more accurately, the phrase “through it” (as is commonly understood) applies equally to “dying” and to “he speaks.”He still speaks. He is always to be remembered. He says that Abel’s deed done in faith does not allow him to fall into obscurity.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.4
[AD 990] Oecumenius on Hebrews 11:4
“He speaks” by his fame, by his glory and by his memory.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.4
[AD 99] Clement of Rome on Hebrews 11:5
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.

Source: Clement's First Letter to the Corinthians, Chapter 9
[AD 220] Tertullian on Hebrews 11:5
For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God.

Source: An Answer to the Jews
[AD 220] Tertullian on Hebrews 11:5
Such power was not accorded to the great Medea herself-over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated, and so was Elijah; nor did they experience death: it was postponed, (and only postponed, ) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist.

Source: A Treatise on the Soul
[AD 348] Pachomius the Great on Hebrews 11:5-6
Become guileless and be like the guileless sheep whose wool is sheared off without their saying a word. Do not go from one place to another, saying, “I will find God here or there.” God has said, “Do I not fill heaven and earth?” and again, “When you pass through the waters, I will be with you”;49 and again, “The rivers shall not overwhelm you.” My son, be aware that God is within you, so that you may dwell in God’s law and commandments. Behold, the thief was on the cross, and he entered paradise; but behold, Judas was among the apostles, and he betrayed his Lord. Behold, Rahab was in prostitution, and she was numbered among the saints; but behold, Eve was in paradise, and she was deceived. Behold, Job was on the dung heap, and he was compared with his Lord; but behold, Adam was in paradise, and he fell away from the commandment. Behold, the angels were in heaven, and they were hurled into the abyss; but behold Elijah and Enoch, who were raised into the kingdom of heaven. “Seek the Lord and his strength, seek his presence continually!” Seek God out like Abraham, who obeyed God and offered his son in sacrifice to God, who called him “my friend.” Seek God out like Joseph, who did battle against impurity, so that he was made ruler over his enemies. Seek him out like Moses, who followed his Lord, and God made him lawgiver and let him come to know God’s own likeness. Daniel sought God out, and God taught him great mysteries; God saved him from the lions’ gullet. The three saints sought God out and found God in the fiery furnace. Job took refuge with God, and God cured him of his sores. Susanna sought God out, and God saved her from the hands of the wicked. Judith sought God out and found God in the tent of Holofernes. All these sought God out, and God delivered them; and God delivered others also.

Source: INSTRUCTIONS 1.25
[AD 373] Athanasius of Alexandria on Hebrews 11:5-6
With the aid of your prayers, I hope to give a true picture of the plans of Paul, that holy man. He was very knowledgeable and skilled in these matters of God, and he knew the power of the Lord’s teaching. So he deemed it necessary to teach first about Christ and the mystery of the incarnation. Only then did he point to things in their lives that needed to be corrected. He wanted them first to know the Lord and then to want to do what he told them. For if you don’t know the one who leads the people in observing God’s commands, you are not very likely to obey them.Moses, that famous and faithful minister of God, used this method. When he set forth those things having to do with the divine system of laws, he first dealt with the knowledge of God, “Hear, O Israel, the Lord your God is one Lord.” Then, after describing God to the people, teaching them about the one in whom they should believe, and informing them concerning the one who is truly God—only then did he tell how a person can please God. Only then did he say, “You shall not commit adultery; you shall not steal,” and the other commandments. The reason for this order of teaching is given to us in the apostolic writings. God is sought by godly and righteous acts, as the prophet tells us.

Source: FESTAL LETTERS 11.3
[AD 373] Athanasius of Alexandria on Hebrews 11:5-6
Jesus continually nourished his believing disciples with his words and gave them life by his closeness. But when the woman from Canaan asked for help, he did not answer her, because she was not yet a believer—even though she desperately needed food from him. He behaved this way not because he despised her; far from it. For the Lord is loving and good to humankind. That is why he went to Tyre and Sidon in the first place. No, it was because she did not believe, because she was an impious woman who had no idea of God’s requirements.What he did was most appropriate, brothers and sisters, because it was not right for her to put her request before faith. Rather, she needed to support her prayer by her faith. For “whoever would draw near to God must believe that he exists and that he rewards those who seek him”; and that “without faith it is impossible to please him.” That is what Paul teaches.

Source: FESTAL LETTERS 9.7
[AD 373] Ephrem the Syrian on Hebrews 11:5-6
“By faith Enoch was taken up and did not taste death.” If he had not believed that the observation of the commandment could introduce him again to the place from which the house of Adam had come out because of the transgression, he would not have applied himself to please God for three hundred years. In fact, “without faith,” that is, if that person did not believe that the true God exists and “rewards those who seek him,” he would have never tried to please and seek him.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 386] Cyril of Jerusalem on Hebrews 11:5-6
The lesson also which was read today invites you to the true faith, by setting before you the way in which you also must please God. It affirms that “without faith it is impossible to please him.” For when will an individual resolve to serve God, unless he believes that “He is a giver of reward”? When will a young woman choose a virgin life, or a young man live soberly, if they don’t believe that for chastity there is “a crown that does not fade away”? Faith is an eye that enlightens every conscience and imparts understanding. The prophet says, “And if you do not believe, you shall not understand.” Faith “stops the mouths of lions,” as in Daniel’s case, for Scripture says concerning him, “Daniel was brought up out of the den, and he was found to be hurt in no way, because he believed in his God.” Is there anything more fearful than the devil? Yet even against him we have no other shield than faith, an impalpable buckler against an unseen foe. For he sends forth various arrows and “shoots down in the dark night” those that are not watching. However, since the enemy is unseen, we have faith as our strong armor, according to the saying of the apostle, “In all things taking the shield of faith with which you shall be able to quench all the fiery darts of the wicked one.” A fiery dart of desire to indulge one’s baser instincts is often shot from the devil’s bow. But faith, suggesting a picture of the judgment, cools down the mind and quenches the dart.

Source: Catechetical Lecture 5:4
[AD 407] John Chrysostom on Hebrews 11:5-6
4. "By faith Enoch was translated, that he should not see death, and was not found, because God had translated him." This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: "You have sinned: do not add thereto." Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, 'What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?' He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] "is a rewarder." Whence [knew he this]? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

How was it "by faith" that "Enoch was translated"? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? "But without faith it is impossible to please" Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

5. It is necessary to "believe that He is," not 'what He is.' If "that He is" needs Faith, and not reasonings; it is impossible to comprehend by reasoning 'what He is.' If that "He is a rewarder" needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Do you see that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."

Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto 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.

6. Since then we have "a rewarder," let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to "those who diligently seek Him," He is a rewarder, so to those who seek Him not, the contrary.

"Seek" (He says) "and you shall find" [Matthew 7:7]: but how can we find the Lord? Consider how gold is found; with much labor. ["I sought the Lord] with my hands" (it is said) "by night before Him, and I was not deceived" [Psalm 76:2], that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?

For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as you seek your money or your son. Will you not leave your home for Him? Have you never left your home for money? Do you not busy yourself in all ways? When you have found [it], are you not full of confidence?

7. "Seek" (He says) "and you shall find." For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.

And how, you say, is this cloud broken through? If we draw to ourselves the beams of "the sun of righteousness." "The lifting up of my hands" (it is said) "is an evening sacrifice." [Psalm 141:2] With our hands let us also lift up our mind: ye who have been initiated know what I mean, perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.

I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, can you not stretch forth the hands? Stretch forth the will, stretch forth as far as you will, yea even to heaven itself. Even should you wish to touch the very summit, even if you would ascend higher and walk thereon, it is open to you. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! How swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.

The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].

8. Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.

For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest you irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between you and him, as between a child and a man: but if you are furious you have made yourself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? "The poor-spirited" (it is said) "is mightily simple." [Proverbs 14:29] The simple then is a child: and "he who is longsuffering" (it is said) "is abundant in wisdom." This "abundant wisdom" then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 22 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:5-6
How was it “by faith” that “Enoch was taken up”? Because his pleasing God was the cause of his being taken, and faith the cause of his pleasing God. For if he had not known that he should receive a reward, how could he have pleased God? But “without faith it is impossible to please” God. How? If a person believes that there is a God and a retribution, that person will have the reward.

Source: ON THE EPISTLE TO THE HEBREWS 22.4
[AD 407] John Chrysostom on Hebrews 11:5-6
It is necessary to “believe that God is,” not “what God is.” If “that God is” needs faith and not reasonings, it is impossible to comprehend by reasoning “what God is.” If that “God is a rewarder” needs faith and not reasonings, how is it possible by reasoning to compass God’s essence? For what reasoning can reach this? For some persons say that the things that exist are self-caused. Do you see that, unless we have faith in regard to all things—not only in regard to retribution but also in regard to the very being of God—all is lost to us?But many ask about where Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added, for they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul thereby receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.” Therefore, he added, he was translated alive, because he was well pleasing unto God.… A father, when he has threatened his son, wishes indeed immediately after he has threatened to relax his threat but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm. So also God, to speak, as it were, after the manner of men, did not continue resolute but immediately showed that death is done away. And first God allows death to happen, wishing to terrify the father through the son: For, wishing to show that the sentence is verily fixed, God subjected to this punishment not wicked people at once, but even him who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, God translated Enoch. Moreover, God did not raise the former, lest they should immediately grow bold; but God translated the other being yet alive, having excited fear by Abel, but by this latter giving zeal to be well pleasing unto God. Therefore 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 “God becomes a rewarder of them that diligently seek God” by works and by knowledge.

Source: ON THE EPISTLE TO THE HEBREWS 22.5
[AD 407] John Chrysostom on Hebrews 11:5-6
Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting of such a recompense, the scorning of such a reward, is worthy of many tears. For as to “those who diligently seek God,” God is a rewarder. But to those who do not seek God, the contrary.“Seek,” he says, “and you will find,” but how can we find the Lord? Consider how gold is found, with much labor. “I sought the Lord with my hands,” it is said, “by night before God, and I was not deceived,” that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not inquire of every one? Do we not travel from home? Do we not promise money?
For instance, suppose that any one among us has lost a son. What do we not do? What land, what sea do we not make the circuit of? Do we not reckon money and houses and everything else as secondary to finding him? And should we find him, we cling to him, we hold him fast; we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; no, rather, not in the same way, but much more! But since we are weak, at least seek God as you seek your money or your son. Will you not leave your home for God? Have you never left your home for money? Do you not busy yourself in all ways? When you have found it, are you not full of confidence?
“Seek,” he says, “and you will find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many the things that impede our perception. For as the sun is manifest and set forth publicly before all, we have no need to seek it; but if, on the other hand, we bury ourselves and turn everything upside down, we need much labor to look at the sun. So truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, we look up with difficulty, we raise our heads with difficulty, we see clearly with difficulty. Whoever is buried underground, in whatever degree that one sees upwards, in that degree does that one come towards the sun. Let us therefore shake off the earth; let us break through the mist that lies upon us. It is thick and close and does not allow us to see clearly.
And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands,” it is said, “is an evening sacrifice.” With our hands let us also lift up our mind. You who have been initiated know what I mean; perhaps too you recognize the expression and see at a glance what I have hinted at. Let us raise up our thoughts on high.
I myself know many people almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always praying with earnestness and, if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For tell me, can you not stretch forth the hands? Stretch forth the will, stretch forth as far as you will, yes, even to heaven itself. Even should you wish to touch the very summit, even if you would ascend higher and walk there, it is open to you. For our mind is lighter and higher than any winged creature. And when it receives grace from the Spirit, oh, how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! Let us provide these wings for ourselves. By means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains and woods and seas and rocks in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it; it is higher than all things, even than the fiery darts of the devil.

Source: ON THE EPISTLE TO THE HEBREWS 22.6-7
[AD 407] John Chrysostom on Hebrews 11:5-6
The devil is not so good a marksman as to be able to reach this height; he sends forth his darts, indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it falls upon his own head. For what is sent forth by him must of necessity strike something. As, then, that which has been shot out by humans either strikes the person against whom it is directed or pierces bird or fence or garment or wood or the mere air, so does the dart of the devil also. It must of necessity strike, and, if it strikes not the one that is shot at, it necessarily strikes the one that shoots it. And we may learn from many instances that, when we are not hit, without doubt the devil is hit himself. For instance, he plotted against Job; he did not hit him but was struck himself. He plotted against Paul; he did not hit him but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit—much more then when he does not hit.Let us then turn the devil’s weapons against him, and, having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by long-suffering and by forbearance. For as red-hot iron dipped into water loses its fire, so an angry man, falling in with a patient one, does no harm to the patient man but rather benefits him and is himself more thoroughly subdued.
For nothing is equal to long-suffering. Such a person is never insulted, but, as bodies of the adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The long-suffering person is high and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest you irritate that one, but laugh mentally on that one’s account. For in the case of children, when they strike us passionately, as though thereby they were avenging themselves, we laugh. If then you laugh, there will be as great difference between you and that one as between a child and an adult, but, if you are furious, you have made yourself a child, for the angry are more senseless than children. If one looks at a furious child, does that one not laugh at the child? “The poor-spirited,” it is said, “is mightily simple.” The simple, then, is a child, and that one “who is long-suffering,” it is said, “is abundant in wisdom.” Let us then follow after this “abundant wisdom,” that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and forever and world without end. Amen.

Source: ON THE EPISTLE TO THE HEBREWS 22.7-8
[AD 411] Tyrannius Rufinus on Hebrews 11:5-6
“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, you do the right thing in first of all professing that you believe. For no one embarks upon the sea and trusts himself to the deep and liquid element unless he first believes it is possible that he will have a safe voyage. The farmer does not commit his seed to the furrows and scatter his grain on the earth unless he believes that the showers will come together with the sun’s warmth, through whose fostering influence, aided by favorable winds, the earth will produce and multiply and ripen its fruits. In essence, nothing in life can be transacted if there is not first a readiness to believe.Is it any wonder then that when we come to God, we first of all profess that we believe, seeing that, without this, not even common life can be lived? We have premised these remarks at the outset, since the pagans are wont to object to us that our religion, because it lacks reasons, rests solely on belief. We have shown, therefore, that nothing can possibly be done or remain stable unless it is preceded by belief. Finally, marriages are contracted in the belief that children will be born; and children are committed to the care of teachers in the belief that the teaching of these teachers will be transferred to the pupils. In the same way, one person assumes the emblems of empire, believing that peoples and cities and a well-equipped army also will obey him. But if no one enters upon any one of these several undertakings except in the belief that the results spoken of will follow, must not belief be much more requisite if one would come to the knowledge of God?

Source: COMMENTARY ON THE APOSTLES’ CREED 3
[AD 458] Theodoret of Cyrus on Hebrews 11:5-6
The one who does not believe that this is so does not put up with the hardships of virtue; the farmer would not sustain the sweat of farming unless he believed he would gather the fruits of his labors; likewise the steersman puts up with untold dangers only by keeping his eyes on the harbors.

Source: INTERPRETATION OF HEBREWS 11
[AD 461] Leo the Great on Hebrews 11:5-6
A sound faith is a mighty bulwark, a true faith to which nothing has to be added or taken away. Unless it is one, it is no faith, as the apostle says, “one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all.” Cling to this unity, dearly beloved, with minds unshaken, and “follow after” all “holiness” in faith. Carry out the Lord’s commands in faith because “without faith it is impossible to please God.” Without faith nothing is holy, nothing is pure, nothing alive: “for the just lives by faith.” The one who, by the devil’s deception, loses it is dead even though he is living because, as righteousness is gained by faith, so too by a true faith eternal life is gained. This is exactly what our Lord and Savior says, “And this is life eternal, that they may know you, the only true God, and Jesus Christ, whom you have sent.” May he make you to advance and persevere to the end, who lives and reigns with the Father and the Holy Spirit, forever and ever. Amen.

Source: SERMON 25.6
[AD 735] Bede on Hebrews 11:5-6
And so that the favors of heavenly condescension might not be lacking to any period of this transitory world, those who lived from the inception of the world up to the time of the giving of circumcision, and those from other countries who lived after the giving of circumcision, also pleased God. [They did so] either by the offering of sacrificial offerings or alternatively by the virtue of faith alone, since they committed their souls and those of their own to the Creator, and so [they] took care to free themselves from the bonds of the original guilt. For “without faith it is impossible to please God.” And as it is written in another place, “The just person lives by faith.”

Source: Homilies on the Gospels 1.11
[AD 220] Tertullian on Hebrews 11:7
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. For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.

Source: An Answer to the Jews
[AD 373] Ephrem the Syrian on Hebrews 11:7
“By faith Noah was warned by God concerning events as yet unseen,” that is, about things which would have happened 120 years after he had received the warning, and [he] “took heed” of those distant threats of punishment [and] “constructed an ark” with great toil “for the saving of his household.” By that same faith the world which did not believe was condemned, and that same faith made Noah the heir of the promise.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 11:7
"By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by Faith."

1. "By faith" (he says) "Noah being warned of God." As the Son of God, speaking of His own coming, said, "In the days of Noah they married and were given in marriage" [Luke 17:26-27], therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.

For what does he say? "By faith being warned of God." What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication" [Luke 2:26] used? For in another place also it is said, "and it was communicated to him by the Spirit," and again, "and what says the divine communication?" [Romans 11:4] Do you see the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit. But why did he speak thus? The prophecy is called "a divine communication."

"Of things not seen as yet," he says, that is of the rain.

"Moved with fear, prepared an ark." Reason indeed suggested nothing of this sort; For "they were marrying and being given in marriage"; the air was clear, there were no signs [of change]: but nevertheless he feared: "By faith" (he says) "Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house."

How is it, "By the which he condemned the world"? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.

"And he became" (he says) "heir of the righteousness which is by Faith": that is, by his believing God he was shown to be righteous. For this is the [part] of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary.  Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.

Source: Homily 23 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:7
“Noah became,” he says, “an heir of the righteousness which comes by faith.” That is, by his believing God, he was shown to be righteous. For this is the part of a soul sincerely disposed toward God and judging nothing more reliable than God’s words, just as unbelief is the very contrary. Faith, it is clear, works righteousness. For as we have been warned of God respecting hell, so was Noah. Yet at that time he was laughed at, reviled and ridiculed, but he regarded none of these things.

Source: ON THE EPISTLE TO THE HEBREWS 23.1
[AD 1274] Thomas Aquinas on Hebrews 11:7
561. - Having given a description, the Apostle now clarifies it with an example. In regard to this he does two things: first, he manifests his thesis in general; secondly, in detail (v. 2).

562. - In regard to the first he says: Thus, therefore, I describe and command the faith, and this is nothing new: for by this, i.e., faith, the men of old, i.e., the holy fathers, obtained divine approval, i.e., believed, and were made ready by faith: ‘Abraham believed God and it was reputed to him unto justice’ (Gen. 15:6): ‘I have believed; therefore, have I spoken’ (Ps. 115:10). But among all the fathers of the Old Testament two especially, namely, David and Abraham, have the testimony of faith.

563. - Then (v. 3) he clarifies his thesis is 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. The first concerned the unity of God and the creation of the world; the second the mystery of the incarnation and reparation. Hence, just as they observed the Sabbath in memory of the creation, so we observe Sunday in memory of the resurrection. In regard to the doctrine of the creation of the world he says, by faith we understand that the world was created by the word of God. This can be read in two ways: in one way so that by the word of God is in the ablative case. Then the sense is we, as the ancients, by faith, i.e., by the doctrine of faith, namely, of the Old Testament: ‘God said: Let there be light; and the light was made’ (Gen. 1:3); ‘He spoke and they were made’ (Ps. 32:9), understand that the world was created, i.e., arranged, by the word of God, i.e., by God’s command. But it pertains to faith that we understand this, because, since faith is concerned with things unseen, even the world was made of invisible things, namely, of prime matter, which, when it is bare and devoid of all form, is invisible and lacks all form and disposition. Hence, he says, so that what is seen was made out of things which do not appear. In the second way, so that word is in the dative case. Then the sense is: We understand thought faith, as before, that the world was framed, i.e., suited and corresponded to the word, that from invisible things visible things might be made. Here it should be noted that the word of God is God’s very concept, by which He understands Himself and other things. But God is compared to the creature as artisan to artifact. But we notice that an artisan produces what he produces outside himself in a likeness of his concept; hence, he makes a house in matter in the likeness of the house formed in his mind. But if the external house conforms to the preconceived house, it is a work properly arranged; if not, not. But because all creatures are arranged in the best way, as produced by an artisan in Whom no error or defect can occur, they all conform in the fullest way to the divine concept according to their mode. Hence Boethius in the Consolations says: ‘The most beautiful on bringing forth in His mind a beautiful world forms it in His likeness and image.’ Therefore, he says, we understand by faith that the world, i.e., the entire universe of creatures, was framed, i.e., fittingly corresponded, to the word, i.e., to God’s concept as artifacts correspond to their art: ‘And he poured her out,’ i.e., His wisdom, ‘upon all his works’ (Sir. 1:10).

565. - He continues, that from invisible things visible things might be made. But because the common notion among the ancients was that the soul was produced from nothing (2 Physics), when they saw a new work, they said that it was made from invisible things. Hence, they either supposed that everything was in everything else, as Empedocles and Anaxagoras, of whom we shall say nothing at present; or thought that forms were in hiding, as Anaxagoras. Still others supposed that they were formed from ideas, as Plato; and others from a mind, as Avicenna. Hence, according to all these philosophers, visible things were made from invisible ideal reasons. But we say, according to the aforesaid manner, that visible things were produced from invisible ideal reasons in the Word of God, by Whom all things were made. These reasons, even thought they are the same reality, differ in aspect by diverse relations connoted in respect to the creature. Hence, man was created by one reason, and a horse by another reason, as Augustine says in the Book of 83 Questions. Thus, therefore, the world was framed by the word of God, that from invisible ideal reasons in the World of God, visible things, i.e., every creature, might be made.

566. - But all those words are expressly against the Manicheans, who say that what a man believes is not important, but what he does. But the Apostle sets faith down as the principle of every work; hence he says that it is the substance, i.e., the foundation. Therefore, without faith, works are performed in vain. Furthermore, they say that one should believe only those things for which a reason is had. Against this he says, of things that appear not. Again, they condemn the Old Testament, saying that it was formed by an evil principle, namely, the devil. Against this he says that in this faith the ancients obtained a testimony.

567. - Then (v. 4) he shows what the ancient fathers did: first, he shows this of the fathers who lived before the deluge; secondly, of those who lived before the Law (v. 8); thirdly, of those who lived under the Law (v. 24). Before the deluge there were three especially pleasing to God, namely, Abel (Gen. 4:4), Enoch (Gen. 5:22) and Noah (Gen. 6:9). First, he mentions Abel’s faith; secondly, Enoch’s (v. 5); thirdly, Noah’s (v. 7).

568. - In regard to Abel he shows what he did by faith and what he obtained. By faith Abel offered to God a sacrifice; hence, as confession witnesses to the faith within, so from his external sacrifice, his faith is commended by reason of his external worship in sacrifice. His chosen faith is shown by his offering a chosen sacrifice, for it was from the firstlings of his flock, and of their fat. For the best sacrifice was a sign of his chosen and approved faith: ‘Cursed is the deceitful man that has in his flock a male, and making a vow, offers in sacrifice what is feeble to the Lord’ (Mal. 1:14). No mention is made of the excellence of Cain’s sacrifice, but only that he offered it from the fruits of the earth. He says that Abel offered to God a more acceptable sacrifice than Cain, i.e., he offered a better sacrifice than Cain to God, because it was offered for the honor of God. Otherwise, it would not have been pleasing to God. A Gloss says: By an exceeding faith, but this is not found in the Greek. Unless one were to say, by an exceeding faith, i.e., by a better and more excellent one than Cain’s, because, as has been said, the external sacrifice was a sign of the faith within.

569. - But two things follow upon faith: one on this earth, namely, a witness to justice; hence, he says, through which he received approval as righteous, namely, by faith: ‘From the blood of Abel, the just’ (Mt. 23:35). Yet it is not because of Christ’s testimony that he says, Abel obtained approval as righteous, because he intends to introduce the authority of the Old Testament only, but because of what is said in Genesis (4:4): ‘God had respect to Abel, and to his offering,’ because God has respect especially to the just: ‘The eyes of the Lord are upon the just’ (Ps. 33:16). And this by God bearing witness by accepting his gifts, which perhaps happened because his gifts were kindled by a heavenly fire. And this was God’s respect. Yet He had respect first to the one offering them than to his offering, because an offering which is not sacramental is accepted because of the goodness of the one offering; for the wickedness of the minister does not alter the sacramental goodness. But in regard to the one offering, goodness is required, if the sacrifice is to benefit him. The other he obtained after death; hence, he says, he died, but through his faith he is still speaking, for as a Gloss says: His faith is still commended after death, because it gives us material for speaking of him. Thus, we give examples of faith and patience, when we exhort others to penance. But this is not the Apostle’s aim, because all the things he uses here he takes from the Scriptures. Hence, what is said in Genesis (4:10) is understood of him: ‘The voice of your brother’s blood cries to me from the earth;’ ‘Which speaks better than that of Abel’ (Heb. 12:24). For he takes by it, i.e., by the merit of faith, that being dead, i.e., the blood of the dead Abel, cries to God and speaks to God.

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. - The Apostle makes no mention of his works, because Scripture says little about him, but merely shows what God did to him, because by faith, i.e., by the merit of faith, he was taken up from the present life, and kept from death in another; hence, he says, that he should not see death: ‘He was seen no more, because God took him’ (Gen. 5:24). And it is true that he was not dead yet, but he will die some time, because the sentence, which the Lord imposed on our first parents for their sin: ‘In what day soever you shall eat of it, you shall die the death’ (Gen. 2:17), will continue on all who are born of Adam in any way, as even in the case of Christ: ‘Who is the man that shall live and not see death?’ (Ps. 88:49). But the death of two persons, namely, Enoch and Elijah, has been deferred, the reason being that the doctrine of the Old Testament is ordained to the promises of the New Testament, in which the hope of eternal life is promised to us: ‘Do penance, for the kingdom of God is at hand (Mt. 4:17). Therefore, after the sentence of death was pronounced, the Lord willed to lead men to a hope for life. He did this in the case of the fathers of all the states, namely, of nature, of the Law, and of grace. Hence, in the first state He offered the hope of evading death in the case of Enoch; in the Law in Elijah; in the time of grace in Christ, by Whom the effect of this promise is given to us. Therefore, the others will die. But Christ, rising from the dead, dies now no more. But the first two will be put to death by Antichrist. Thus, therefore, he was taken up that he should not see death, and not only that he should not feel death; and this in that generation.

572. - Then (v. 5b) he proves that he obtained this by the merit of faith: first, he proves that he was taken up; secondly, that he obtained this by the merit of faith (v. 5c).

573. - He proves the first on the authority of Genesis (5:24), which is presented in other words, because there it says that he was seen no more, because God took him, but here, he was not found, because God had taken him. But the sense is the same: ‘He pleased God and was beloved, and living among sinners he was taken up’ (Wis. 4:10). For just as it was fitting that man be expelled from paradise because of sin, so also that the just be brought into it. For by Seth he was the seventh and best descendant of Adam, as Lamech by Cain was the seventh and worst descendant of Adam, being the first who, contrary to nature, introduced bigamy.

574. - Then (v. 5b) he proves that he was taken up on account of the merit of faith, because the Scripture says of him before his being taken up that ‘he walked with God’ (Gen. 5:24), which is to consent to God and please Him. But God took him for this reason; for without faith it is impossible to walk with God and please Him, therefore, etc. He gives the entire reason as to the premises: and first the major, because before he was taken up he was attested as having pleased God. Therefore, God translated him. ‘Enoch pleased God and was translated into paradise, that he may give repentance to the nations’ (Sir. 44:16). But the fact that he pleased God is shown by the Scripture, which says that he walked with God: ‘He walked with me in peace and in equity’ (Mal. 2:6); ‘The man that walked in the perfect way, he served me’ (Ps. 100:6).

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. But no one can please God without coming to him: ‘Draw near to God and he will draw near to you’ (Jas. 4:8); ‘Draw nigh to him and be enlightened’ (Ps. 33:5). But no one draws near to God except by faith, because faith is a light of the intellect. Therefore, no one can please God except by faith. But anyone drawing near by faith must believe the Lord. For just as we see that in every natural motion the moveable object must tend to two things in its motion that the motion not be in vain, namely, to a definite terminus and a certain cause why it is moved (but the terminus is reached before the effect of the motion is reached), so in the movement by which one draws near to God, the terminus of motion is God Himself. Hence, he says, Whoever would draw near to God must believe that he exists. He says this because of His eternity: ‘He that is, sent me’ (Ex. 3:14). Secondly, that he know that God exercises providence over things. For otherwise no one would go to Him, if he had not hope of a reward from Him; hence, he says, and rewards those who seek him: ‘Behold the Lord God shall come…. And his reward is with him’ (Is. 40:10). But a reward is what a man seeks for his labor: ‘Call the workers and give them their hire’ (Mt. 20:8). This reward is no less than God Himself, because a man should seek nothing outside of Him: ‘I am your protector and your reward exceeding great’ (Gen. 15:1). For God gives nothing but Himself: ‘The Lord is my portion, said my soul’ (Lam 3:24). He says, therefore, and rewards those who seek him, which is no different from Ps. 104 (v. 4): ‘Seek the Lord and be strengthened: seek his face forevermore.’

576. - But are these two sufficient for salvation? I answer that after the sin of our first parents, no one can be saved from the debt of original sin except by faith in the Mediator: but that faith varies as far as the mode of believe is concerned, for different times and states. But we to whom such a great benefit has been shown must believe more explicitly than those who existed before the time of Christ. At that time some believed more explicitly, as the greater fathers and some to whom a special revelation was made. Furthermore, those under the Law believed more explicitly than those before the Law, because they were given certain sacraments by which Christ was represented as by a figure. But for the Gentiles who were saved it was enough if they believed that God is a rewarder; and this reward is received through Christ alone. Hence, they believed implicitly in a mediator.

577. - But an objection is raised against the statement that it is necessary to believe that God exists, because it was stated above that something believed is not seen or known. But God’s existence is demonstrated. I answer that knowledge about God can be had in a number of ways: in one way through Christ, inasmuch as God is the Father of an only begotten and consubstantial Son, and other things which Christ specifically taught about God the Father and the Son and the Holy Spirit regarding the unity of essence and trinity of persons. All this was believed, but in the Old Testament it was believed only by the greater fathers. In another way, that God alone is to be worshipped; this is the way the Jews believed. In a third way, that there is one God: and this was known even by the philosophers and does not fall under faith.

578. - Then (v. 7) he shows that 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. Secondly, he was moved to fear by faith, because faith is the beginning of fear: ‘The fear of God is the beginning of his love; and the beginning of faith is to be fast joined unto it’ (Sir. 25:16). Hence, he says, moved by fear, namely, of the promised deluge, which, nevertheless, was not seen. Therefore, faith is concerned with invisible things. Thirdly, he fulfilled God’s command by building the ark; hence, he says, he constructed an ark, i.e., he did what was suitable according to God’s arrangement. Fourthly, he hoped for salvation from God, hence he says, for the saving of his household, i.e., his family, because they alone were saved: ‘herein a few, that is eight souls, were saved by water’ (1 Pt 3:20). Fifthly, since he did all the foregoing because of faith, he condemned the world, i.e., showed that worldly people deserve condemnation. But the revelation he received about constructing the ark was an answer to his desire and of the righteousness which is by faith.

579. - Then when he says, and was instituted heir of the justice which is by faith, he shows what he obtained by faith. For just as after someone’s death another person succeeds in his inheritance, so too, because justice had not entirely died in the world, because the world still continued, but in the deluge almost the entire world perished, therefore, Noah was made heir, as it were, because of his faith. Or of the righteousness which is obtained by faith. Or, just as his fathers were justified by faith, so he was made the heir of justice by faith, namely, an imitator of his fathers’ justice by faith.
[AD 373] Ephrem the Syrian on Hebrews 11:8-10
“By faith Abraham” obeyed and left his father and family “to go” not to his private estate but to “an inheritance” prepared for him. Constantly supporting himself “by faith” through his wanderings, he “sojourned” and lived in the land of promise as in a foreign land, that is, as in a foreign inheritance, “living in tents with Isaac and Jacob, heirs with him of the same promise.” Through the promised inheritance, which they did not receive, it became evident that “they looked forward to the city which has foundations, whose builder and maker is God.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 11:8-10
The metaphor is of persons on shipboard, seeing from afar the longed-for cities. Before they enter, they by their words of greeting already are beginning to occupy.… Do you see that they received the promises in this sense, in their already accepting them and being confident respecting them? If then to be confident is to receive the promise, it is in your power also to receive. These faithful did not yet fully enjoy the future blessing but yet by their longing still saw it. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future “city.” God again and again speaks to us of the city that is above, and yet we seek that which is here.

Source: ON THE EPISTLE TO THE HEBREWS 23.4
[AD 407] John Chrysostom on Hebrews 11:8-9
2. "By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise." ["By faith"]: for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these [patriarchs] as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. "He" escaped from his country and his home, and "went out not knowing whither he went."

And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, "To you will I give this land, and to your seed" [Genesis 12:7; 13:15]), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, "To you, and to your seed," not, "to you through your seed," but "to you and to your seed"): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account [the Apostle] says, "with the heirs of the same promise"; not himself alone, he means; but the heirs also.

Source: Homily 23 on Hebrews
[AD 458] Theodoret of Cyrus on Hebrews 11:8-10
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. Yet they believed the promise to be true, even if not seeing the testimony of fact conforming to their faith.

Source: INTERPRETATION OF HEBREWS 11
[AD 220] Tertullian on Hebrews 11:9
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

Source: An Answer to the Jews
[AD 311] Methodius of Olympus on Hebrews 11:10
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"

Source: Methodius Discourse V. Thallousa
[AD 328] Alexander of Alexandria on Hebrews 11:10
Who hath induced them to say, that for our sakes He was made; although Paul says, "for whom are all things, and by whom are all things? "
[AD 407] John Chrysostom on Hebrews 11:10
"For they looked" (he says) "for the city which has foundations, whose builder and maker is God." Do you see that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future "city": whereas God again and again speaks to us of the city which is above, and yet we seek that which is here. He said to them, I will give you the things of the present [world]. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.

What is, "the city which has foundations"? For are not these [which are visible] "foundations"? In comparison of the other, they are not.

"Whose Builder and Maker is God." O! What an encomium on that city!

Source: Homily 23 on Hebrews
[AD 373] Ephrem the Syrian on Hebrews 11:11-12
“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. And all this happened to her because, in the midst of the pagan Canaanites, she “considered him faithful who had promised” to give her these things.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 386] Cyril of Jerusalem on Hebrews 11:11-12
There is much to tell of faith, and the whole day would not be enough time for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works but also by faith: for though he did many things well, yet he was never called the friend of God except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents, left country and place and home through faith. Therefore, you too should be justified in the same way he was justified. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham, “without being weakened in faith, though he considered his own body now as good as dead,” did not look at the weakness of his body but at the power of him who promised because “he counted him faithful who had promised.” And so, beyond all expectation, [Abraham] gained the child from bodies already dead, as it were. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, “In Isaac shall your seed be called,” he proceeded to offer up his son, his only son, to God, believing “that God is able to raise up even from the dead.” And having bound his son and laid him on the wood, he did in purpose offer him. But he received his son alive through the goodness of God in delivering to him a lamb instead of his child. Being faithful in these things, he was sealed for righteousness “and received circumcision as a seal of the faith which he had while he was in uncircumcision, having received a promise that he should be the father of many nations.”

Source: Catechetical Lecture 5:5
[AD 386] Cyril of Jerusalem on Hebrews 11:11-12
Let us see, then, how Abraham is the father of many nations. Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh he is no longer father of us all: but the example of his faith makes us all sons of Abraham. How and in what manner? With people it is incredible that one should rise from the dead, just as it is also incredible that there should be offspring from aged persons who are as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through baptism, not in the foreskin of the body but in the heart, according to Jeremiah, where he says, “And you shall be circumcised unto God in the foreskin of your heart,” and according to the apostle, “in the circumcision of Christ, having been buried with him in baptism,” and the rest.

Source: Catechetical Lecture 5:6
[AD 395] Gregory of Nyssa on Hebrews 11:11-12
Let [the one who is waiting for the Lord’s second coming] therefore wait for that time then which is, necessarily, in the same time frame as the development of humanity. For even while Abraham and the patriarchs desired to see the promised better things, they did not stop seeking the heavenly country. This is what the apostle says when he declares that even now they are in a condition of hoping for that grace: “God having provided some better thing for us,” according to the words of Paul, “that they without us should not be made perfect.” If those then, who by faith alone and by hope saw the good things “afar off” and “embraced them”—if they bear the delay as the apostle bears witness, and if they place the certainty that they will enjoy the things for which they hoped in the fact that they “judged him faithful who has promised,” what should the rest of us do who perhaps do not have a grasp of that better hope from the character of our own lives?Even the prophet’s soul fainted with desire, and in his psalm he confesses this passionate love, saying that his “soul has a desire and longing to be in the courts of the Lord.” [He still has this desire] even if he has to be demoted to a place amongst the lowest, since it is a greater and more desirable thing to be last there than to be first among the ungodly tents of this life. Nevertheless he was patient during the delay, considering, indeed, the life there blessed, and accounting a brief participation in it more desirable than “thousands”[of days] of time. For, he says, “one day in your courts is better than thousands.” And yet, he did not become dejected at the necessary dispensation concerning existing things. He thought it was sufficient bliss for a person to have those good things even by way of hope. This is why he says at the end of the psalm, “O Lord of hosts, blessed is the man that hopes in you.”

Source: ON THE MAKING OF MAN 22.7
[AD 407] John Chrysostom on Hebrews 11:11
5. "By faith also Sarah herself," he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How "by faith," when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, "I laughed not" [Genesis 18:15], arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.

"By faith also Sarah received strength to conceive seed even when she was past age." What is, "to conceive seed"? She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.

Source: Homily 23 on Hebrews
[AD 430] Augustine of Hippo on Hebrews 11:11-12
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. Further, if a woman is advanced in years yet still retains the custom of women, she can bear children to a young man but not to an old man, although that same old man can beget, but only of a young woman; as after Sarah’s death Abraham could of Keturah, because he met with her in her lively age. This, then, is what the apostle mentions as wonderful, saying, besides, that Abraham’s body was now dead; because at that age he was no longer able to beget children of any woman who retained now only a small part of her natural vigor. Of course we must understand that his body was dead only to some purposes, not to all; for if it was so to all, it would no longer be the aged body of a living man but the corpse of a dead one. Although that question, how Abraham begot children of Keturah, is usually solved in this way, that the gift of begetting which he received from the Lord remained even after the death of his wife. Yet I think that solution of the question which I have followed is preferable, because, although in our days an old man of a hundred years can beget children of no woman, it was not so then, when men still lived so long that a hundred years did not yet bring on them the decrepitude of old age.

Source: City of God 16.28
[AD 458] Theodoret of Cyrus on Hebrews 11:11-12
“From one person” means from Abraham; but if we were to take the “one” to mean both of them [Abraham and Sarah], we would not be wide of the mark: “the two will be one flesh,” Scripture says.

Source: INTERPRETATION OF HEBREWS 11
[AD 407] John Chrysostom on Hebrews 11:12
"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. How then is it that He often numbers them, although He said, "As the stars of the heaven shall not be numbered, so neither shall your seed"? [Genesis 15:5] He either means the excess, or else [speaks of] those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.

6. But if the things which He promised as additional, are so admirable, so beyond expectation, so magnificent, what will those be, to which these are an addition, to which these are somewhat over and above? What then can be more blessed than they who attain them? What more wretched than those who miss them? For if a man when driven out from his native country, is pitied by all; and when he has lost an inheritance is considered by all as an object of compassion, with what tears ought he to be bewailed, who fails of Heaven, and of the good things there stored up? Or rather, he is not even to be wept for: for one is wept for, when he suffers something of which he is not himself the cause; but when of his own choice he has entangled himself in evil, he is not worthy of tears, but of wailings; or rather then of mourning; since even our Lord Jesus Christ mourned and wept for Jerusalem, impious as it was. Truly we are worthy of weepings innumerable, of wailings innumerable. If the whole world should receive a voice, both stones, and wood, and trees, and wild beasts, and birds, and fishes, and in a word, the whole world, if receiving a voice it should bewail us who have failed of those good things, it would not bewail and lament enough. For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? "What eye has not seen, and ear has not heard, and what has not entered into the heart of man" [1 Corinthians 2:9], (he did not say, that they simply surpass [what we imagine]; but none has ever conceived) "the things which God has prepared for them that love Him." For of what kind are those good things likely to be, of which God is the Preparer and Establisher? For if immediately after He had made us, when we had not yet done anything, He freely bestowed so great [favors], Paradise, familiar intercourse with Himself, promised us immortality, a life happy and freed from cares; what will He not bestow on those who have labored and struggled so greatly, and endured on His behalf? For us He spared not His Only Begotten, for us when we were enemies He gave up His own Son to death; of what will He not count us worthy, having become His friends? What will He not impart to us, having reconciled us to Himself?

7. He both is abundantly and infinitely rich; and He desires and earnestly endeavors to obtain our friendship; we do not thus earnestly endeavor. What am I saying, 'do not earnestly endeavor'? We do not wish to obtain the good things as He wishes it. And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For "you are My friends" (he says) "if you do what I say to you." [John 15:14] How wonderful! His enemies, who were at an infinite distance from Him, whom in all respects He excels by an incomparable superiority, these He has made His friends and calls them friends. What then should not one choose to suffer for the sake of this friendship? For the friendship of men we often incur danger, but for that of God, we do not even give up money. Our [condition] does indeed call for mourning, for mourning and tears and wailings, and loud lamentation and beating of the breast. We have fallen from our hope, we are humbled from our high estate, we have shown ourselves unworthy of the honor of God; even after His benefits we have become unfeeling, and ungrateful. The devil has stripped us of all our good things. We who were counted worthy to be sons; we His brethren and fellow-heirs have come to differ nothing from His enemies that insult Him.

Henceforward, what consolation shall there be for us? He called us to Heaven, and we have thrust ourselves down to hell. "Swearing and lying and stealing and adultery, are poured out upon the earth." [Hosea 4:2] Some "mingle blood upon blood"; and others do deeds worse than blood-shedding. Many of those that are wronged, many of those that are defrauded prefer ten thousand deaths to the suffering such things: and except they had feared God, would even have killed themselves, being so murderously disposed against themselves. Are not these things then worse than blood-shedding?

8. "Woe is me, my soul! For the godly man is perished from the earth, and there is none upright among men" [Micah 7:1-2, Septuagint]; let us also now cry out, first about our own selves: but aid me in my lamentation.

Perhaps some are even disgusted and laugh. For this very cause ought we to make our lamentations the more intense, because we are so mad and beside ourselves, that we do not know that we are mad, but laugh at things for which we ought to groan. O man! "There is wrath revealed from heaven against all ungodliness and unrighteousness of men" [Romans 1:18]; "God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest." [Psalm 50:3] "A fire will burn before Him, and consume His enemies on every side." [Psalm 97:3] "The day of the Lord is as a burning oven." [Malachi 4:1] And no man lays up these things in his mind, but these tremendous and fearful doctrines are more despised than fables, and are trodden under foot. He that hears — there is no one: while they who laugh and make sport are — all. What resource will there be for us? Whence shall we find safety? "We are undone, we are utterly consumed" [], we have become the laughingstock of our enemies, and a mockery for the heathen and the Demons. Now is the devil greatly elated; he glories and is glad. The angels to whom we had been entrusted are all ashamed and in sadness: there is no man to convert [you]: all means have been used by us in vain, and we seem to you as idle talkers. It is seasonable even now to call on the heaven, because there is no man that hears; to take to witness the elements: "Hear, O heaven! And give ear, O earth! For the Lord has spoken." [Isaiah 1:2]

Give a hand, stretch it forth, O you who have not yet been overwhelmed, to them who are undone through their drunkenness: ye that are whole to them that are sick, you that are sober-minded to them that are mad, that are giddily whirling round.

Let no man, I beseech you, prefer the favor of his friend to his salvation; and let violence and rebuke look to one thing only — his benefit. When one has been seized by a fever, even slaves lay hold of their Masters. For when that is pressing on him, throwing his mind into confusion, and a swarm of slaves are standing by, they recognize not the law of Master and Servant, in the calamity of the Master.

Let us collect ourselves, I exhort you: there are daily wars, submersions [of towns], destructions innumerable all around us, and on every side the wrath of God is enclosing us as in a net. And we, as though we were well-pleasing to Him, are in security. We all make our hands ready for unjust gains, none for helping others: all for plundering, none for protecting: each one is in earnest as to how he shall increase his possessions; no one as to how he shall aid the needy: each one has much anxiety how he may add to his wealth; no one how he may save his own soul. One fear possesses all, lest (you say) we should become poor; no man is in anguish and trembling lest we should fall into hell. These things call for lamentations, these call for accusation, these call for reprobation.

9. But I do not wish to speak of these things, but I am constrained by my grief. Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. "O that my head were waters and my eyes a fountain of tears" [Jeremiah 9:1], that I might lament. Let us weep, beloved, let us weep, let us groan.

Possibly there may be some here who say, He talks to us of nothing but lamentation, nothing but tears. It was not my wish, believe me, it was not my wish, but rather to go through a course of commendations and praises: but now it is not the season for these. Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the thing to shrink from, but the committing things that call for sorrow. Do not thou be punished, and I will not mourn. Do not die, and I will not weep. If the body indeed lies dead, you call on all to grieve with you, and thinkest those without sympathy who do not mourn: And when the soul is perishing, do you tell us not to mourn?

But I cannot be a father, if I do not weep. I am a father full of affection. Hear how Paul exclaims, "My little children, of whom I travail in birth again" [Galatians 4:19]: what mother in child-birth utters cries so bitter as he! Would that it were possible for you to see the very fire that is in my heart, and you would know, that I burn [with grief] more intense than any woman, or gift that suffers untimely widowhood. She does not so mourn over her husband, nor any father over his son, as I do over this multitude that is here with us.

I see no progress. Everything turns to calumnies and accusations. No man makes it his business to please God; but (he says) 'let us speak evil of such an one or such an one.' 'Such an one is unfit to be among the Clergy.' 'Such an one does not lead a respectable life.' When we ought to be grieving for our own evils, we judge others, whereas we ought not to do this, even when we are pure from sins. "For who makes you to differ" (he says) "and what have you which thou did not receive? But if you have received it, why do you glory, as though you had not received it?" [1 Corinthians 4:7] "And thou, why do you judge your brother" [Romans 14:10], being yourself full of innumerable evils? When you say, Such an one is a bad man, and a spendthrift, and vicious, think of yourself, and examine strictly your own [condition], and you will repent of what you have said. For there is no, no not any, such powerful stimulus to virtue, as the recollecting of our sins.

If we turn over these two things in our minds, we shall be enabled to attain the promised blessings, we shall be enabled to cleanse ourselves and wipe away [what is amiss]. Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where "pain and sorrow and sighing are fled away" [Isaiah 35:10], that we may attain to the good things which surpass man's understanding, in Christ Jesus our Lord, for to Him is glory and power for ever and ever. Amen.

Source: Homily 23 on Hebrews
[AD 1274] Thomas Aquinas on Hebrews 11:12
580. - Having given an example of faith from the fathers who existed before the deluge, i.e., those who were the fathers of both the Gentiles and the Jews; the Apostle now treats specifically of the fathers who existed after the deluge, namely, the fathers of the Jews. First of all, he gives the example of the faith of Abraham, who was the father of believers; hence, he was the first to receive the seal of faith before the Law. First, he shows what Abraham did; secondly, what Isaac did (v. 20); thirdly, what Jacob did (v. 21); fourthly, what Joseph did (v. 22). The first is divided into two parts: in the first he shows what he did in regard to external and human knowledge; secondly, what he did in regard to God (v. 17). In regard to the first he does three things: first, he shows what he did in regard to his dwelling place; secondly, what he did in regard to generation (v. 11); thirdly, what he did in regard to his own conversion (v. 13). In regard to the dwelling place he does two things: first, what he did in regard to his first change of location; secondly, in regard to his other change (v. 9).

581. - In order to show how great is the authority of his example of Abraham, he mentions the renown of his name, saying, he that is called Abraham, by God: ‘You shall be called Abraham’ (Gen. 17:5). He is also called by men: ‘Abraham was the great father of a multitude of nations’ (Sir. 44:20). Therefore, such a one called by God and preached by men is a worthy example. Secondly, he gives the example, saying, by faith Abraham obeyed. For by faith we are enabled to believe God concerning invisible things: ‘For obedience to the faith’ (Rom. 1:5); When he was called to go out to a place which he was to receive as an inheritance: ‘Go forth out of your country and from your kindred, and out of your father’s house, into the land which I shall show you’ (Gen. 12:1). But the Lord was to give him that land for an inheritance: ‘All the land which you see, I will give to you’ (Gen.13:15).

582. - But did he not leave his own land along with his father, Thares? Therefore, he did not leave because of God’s command, but his father’s. I answer that he left with his father with the intention of returning again, but in response to the Lord’s command he went into Mesopotamia to Syria where he intended to remain after his father’s death. But in response to the Lord’s command he went into the land of Canaan. But was this so wonderful that he had to have faith about it and believe God? Yes, because he went out, not knowing where he was to go. But what is unknown is invisible. By Abraham’s obedience we are instructed to go out from all carnal affection, if we would obtain our inheritance: ‘Forget your people and your father’s house’ (Ps. 44:11); ‘The eye has not seen, O God, besides you, what things you have prepared for them that wait for you’ (Is. 64:4). Hence, that inheritance is unknown to us.

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. This is obvious from the fact that he did not build a house there, but lived in huts and tents, which are transportable dwellings; hence, mention is always made of tents, when he speaks of Abraham. Therefore, he lived there as a stranger because of the Lord’s command: ‘And he gave him no inheritance in it; no, not the pace of a foot’ (Ac. 7:5); ‘He was a sojourner in the land of the Philistines many days’ (Gen. 21:34). This is true as to what the Lord was to give him gratis, but not as to what he bought. Hence, he says, by faith he sojourned in the land of promise, as is clear from Genesis (12 to 21), as in a foreign land; which is obvious from his living in tents. That he had no intention of returning to his native land, even if he had lived longer, is shown by the fact that he lived with Isaac and Jacob not at the same time, but successively. These were the children of the promise, because the promise was made to them (Gen. 17 and 28). He says, heirs with him of the same promise, in which we are given to understand that we should live in the world as foreigners and strangers: ‘And they that use this world, as though they used it not’ (1 Cor. 7:31); ‘For we have not here a lasting city, but we seek one that is above’ (Heb. 13:14).

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. 121:2); ‘your eyes which see Jerusalem, a rich habitation, a tabernacle that cannot be removed’ (Is. 33:20). It is called a city, first of all, because of the unity of the citizens, which unity is true peace: ‘Praise the Lord, O Jerusalem, praise your God, O Sion’ (Ps. 147:12) and in v. 14: ‘Who puts peace in your borders.’ Your people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest’ (Is. 23:18); That they may be one, as we also are one’ (Jn. 17:22). Secondly, it is ordered, because it exists for justice and not for doing evil. But perpetual justice is there: ‘And the name of the city from that day is, the Lord is here’ (Ez. 48:35). Thirdly, it was sufficient unto itself in all things that are necessary, for whatever is necessary will be there most perfectly, because it is a state made perfect by the assemblage of all good things: ‘Jerusalem, which is built as a city, which is compact together’ (Ps. 121:3).

586. - This city has foundations, in which stability is signified: ‘A tabernacle that cannot be removed’ (Is. 33:20). But the foundations are the first part of a building; hence, the angels are the foundations of a city: ‘The foundations therefore are in the holy mountains’ (Ps. 86:20); for men will be raised to the orders of angels.

587. - The founder of this city is God, not the wisdom of human art: ‘We know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven’ (2 Cor. 5:1). Now two things are required for the erection of a city: the first is the authority of the prince, by means of whom it is made firm and who is called its founder, and from whom it takes its name, as Rome from Romulus. And so God is called the founder of that city: ‘In the city of our God: God has founded it forever’ (Ps. 47:9). The second is the way it is put together, which commends the wisdom of the artisan. And so God is called its artisan, because it was put together according to the disposition and wisdom of God: ‘Great is the Lord and exceedingly to be praised in the city of God, in his holy mountain’ (Ps. 47:2). For the proper arrangement of a work commends the workman. But divine wisdom will never be so resplendent as there; and, therefore, it is exceedingly to be praised.

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. - But there were two defects in his wife that made it seem almost impossible for her to be able to conceive: one was that she was sterile: ‘And Sarah was barren’ (Gen. 11:30). The other was that due to her age she was not naturally suited to bear children: ‘It had ceased to be with Sarah after the manner of women’ (Gen. 18:11). But the Apostle touches on these two defects: first, when he says, being barren; secondly, when he says, even when she was past the age. Yet in spite of all this, she received the power to conceive by faith, namely, her own or Abraham’s, because even though it was impossible according to nature that a woman of ninety conceive of a man of ninety, nevertheless, both believed God, for Whom nothing is difficult. Hence, he says, since she considered him faithful who had promised.

590. - But on the contrary, it seems that Abraham did not believe, because in Genesis (17:17) he asked: ‘Shall a son, think you, be born to him that is a hundred years old? And shall Sarah, that is ninety years old, bring forth?’ Again, in regard to Sarah it is stated in Genesis (18:12): ‘She laughed secretly, saying: ‘After I am old, and my lord is an old man, shall I give myself to pleasure?’ I answer that in regard to Abraham, his laughing was not due to doubt, but to wonder: ‘He staggered not by distrust; but was strengthened in faith, giving glory to God. Most fully knowing that whatsoever he has promised, he is able also to perform’ (Rom. 4:20). Hence, his laughter is not reproved by God, Who knows the hearts of all. But Sarah at first doubted in the first promise, but when the angel referred to the power of God, when he said: ‘Is there anything hard to God?’ (Gen. 18:14), she then believed; and this was, as it were, a second promise. Therefore, he says that he re-promised, because when He promised the first time, she did not believe, but only when He re-promised.

591. - But it should be noted that all the miraculous conceptions which took place in the Old Testament were as a figure of that greatest of miracles which occurred in the incarnation. For it was necessary that His birth from the Virgin be prefigured by certain things, to prepare souls to believe. But it could not be prefigured by something equal, because a figure necessarily falls short of what is prefigured. Therefore, the Scripture shows the Virgin birth by the birth from sterile women, namely, Sarah, Anna, and Elizabeth. But there is a difference: because Sarah received the power to conceive from God miraculously, but from human seed; but in the Blessed Virgin He even prepared that most pure matter from her blood, and along with that, the power of the Holy Spirit was there in place of seed. For the Word was made flesh not from human seed but by a mystical spiration.

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). Secondly, his condition should be considered, because he was as good as dead; for he was already an old man, as was stated above. But on the other hand, because Sarah was dead, he begot sons by another wife, as it is stated in Genesis (25:2). Therefore, it is incorrect to describe him as good as dead. I answer that an old man can well produce from a young woman, but not from an old. Consequently, his power to produce was dead in regard to Sarah, but not in regard to others. Or, one might say that from one refers to Sarah’s womb already as good as dead: ‘Nor the dead womb of Sarah’ (Rom. 4:19); ‘Look upon Abraham, your father and to Sarah that bore you’ (Is. 51:2). Thirdly, the difference between those who come forth from Abraham should be considered. For, as it is stated in Romans (9:6): ‘Just as some who are of the seed of Abraham are not Israelites, so not all who are of the seed of Abraham are sons; but those who are children of the promise are accounted for the seed.’ Therefore, his offspring are divided into two branches, the good and the wicked. The good are signified by the stars, of whom he says that they have sprung as the stars of heaven in number: ‘The stars have given light in their watches, and rejoiced’ (Bar. 3:34). But the wicked are signified by the sands of the seashore, because the wicked Jews of Abraham’s seed are conformed to the Gentiles. But the sand is everywhere buffeted by the waves of the sea, and the wicked by the winds of the world: ‘The wicked are like the raging sea’ (Is. 57:20). But the Jews were not altogether sand, but as the sand, because they shared their wickedness with the Gentiles: ‘I have set the sand a bound for the sea’ (Jer. 5:22). Again, sand is sterile and fruitless; so, too, the wicked are sterile of all work of good fruit. Hence, he says, they sprung as the innumerable grains of sand by the seashore. The figure is hyperbole. Or it is described as innumerable, not because it cannot be counted, but because it cannot be counted easily: ‘I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore’ (Gen. 22:17).
[AD 220] Tertullian on Hebrews 11:13
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? Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed)state, too, a consort in domestic works is necessary.

Source: On Exhortation to Chastity
[AD 253] Origen of Alexandria on Hebrews 11:13-16
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 believe in the doctrine of the resurrection, “Have you not read in the book of Moses, in the passage about the bush, how God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” If, therefore, God “is not ashamed to be called the God” of these people, and they are numbered among the living by Christ, and all the believers are sons of Abraham, since all the nations are blessed in the faithful Abraham whom God appointed father of the nations, are we hesitant to accept that the living have known the lessons of the living, since they were instructed by Christ, who has existed before the morning star, before he became flesh?

Source: COMMENTARY ON THE GOSPEL OF JOHN 6.17-18
[AD 407] John Chrysostom on Hebrews 11:13-16
"These all died in faith, not having received the promises, but having seen them afar off, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God, for He has prepared for them a city."

1. The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; As those blessed disciples did, of whom he says, "They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy." [c. xi. 37, 38]

They called themselves therefore "strangers"; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. "For the world" (he says) "has been crucified to me and I to the world." [Galatians 6:14] But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, "strangers" and "dead," that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that; and in short are not willing to look up even for a little while, nor to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.

2. And as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the morning has over-taken them, and bright day has come, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day; for "work" (it is said) "while it is day" [John 9:4]; when it is day we practice all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.

Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honor, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public shame, to the ridicule, the numberless jests of spectators and passers-by.

3. Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For since God has placed within us a tribunal which cannot be bribed nor ever utterly destroyed, even though we come to the very lowest depth of vice; therefore even the wicked themselves give sentence against themselves, and if one call them that which they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn what they do, even if not by their deeds, yet by their words, by their conscience, nay rather even by their deeds. For when they carry on their practices out of sight and secretly, they give the strongest proof of the opinion they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the covetous will condemn injustice, and the passionate will admire patience, and blame quarrelsomeness, and the wanton [will blame] wantonness.

How then (you say) does he pursue these things? From excessive indolence, not because he judges it good; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary more unsightly than anything.

4. The saints were "strangers and sojourners." How and in what way? And where does Abraham confess himself "a stranger and a sojourner"? Probably indeed he even himself confessed it: but David both confessed "I am a stranger" and what? "As all my fathers were." [Psalm 39:12] For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.

What then? Did they mean that they were "strangers" from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.

But how were they "strangers"? They had no care for things here. And this they showed not by words, but by their deeds. In what way?

He said to Abraham, "Leave that which seems your country and come to one that is foreign": And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, "Offer up your son," and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.

And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life. For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.

And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?

5. 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.

Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.

They, however, were not such, but pressed on. And Paul even groaned; "And we" (he says) "that are in this tabernacle do groan, being burdened." [2 Corinthians 5:4] Such were they who were with Abraham; "strangers," he says, they were in respect of the whole world, and "they sought a country."

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."

6. Ah! How great a dignity! He vouch-safed "to be called their God." What do you say? He is called the God of the earth, and the God of Heaven, and have you set it down as a great thing that "He is not ashamed to be called their God"? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.

And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say "the God of Abraham." But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is "not ashamed to be called" the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. "For one man who does the will of the Lord, is better than ten thousand transgressors." [Sirach 16:3]

Now that they called themselves "strangers" in this sense is manifest. But supposing that they said they were "strangers" on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, "I am a stranger and a sojourner"? [Psalm 39:12] How are you a stranger? "As" (he says) "all my fathers were." Do you see that they too were strangers? We have a country, he means, but not really our country. But how art you yourself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For "as they were," he says, so also am I; and as he, so they too.

7. Let us even now become strangers; that God may "not be ashamed of us to be called our God." For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if "we" decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, 'such a one does innumerable bad things, he is your slave, is he not?' We immediately say, "by no means," to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other. — But they were so illustrious, so full of confidence, that not only was He "not ashamed to be called" from them, but He even Himself says, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." [Exodus 3:6]

Let us also, my beloved, become "strangers"; that God may "not be ashamed of us"; that He may not be ashamed, and deliver us up to Hell. Such were they who said, "Lord, have we not prophesied in Your Name, and in Your Name have done many wonderful works!" [Matthew 7:22] But see what Christ says to them: "I know you not:" the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. "I know you not," He says. How then dost Thou punish those whom You know not? I said, "I know not," in a different sense: that is, "I deny you, and renounce you." But God forbid that we should hear this fatal and terrible utterance. For if they who cast out demons and prophesied, were denied, because their life was not suitable thereto; how much more we!

8. And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.

For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.

Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. "For the love of money is the root of all evil." [1 Timothy 6:10] Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: "Depart from Me" (He says); "I never knew you" [Matthew 7:23], no not even then (He means) when you made a display of prophesyings, and were casting out demons.

It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].

But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity: even if he reach the highest honor, even if grace work in him to ordination, even if unto all the other things, for the sake of those who need his leadership, he also shall hear, "I never knew you," no, not even then when grace wrought in you.

9. O! How strict shall the search be there as to purity of life! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. "If you love Me" [John 14:15], He declares; He did not say, "work miracles," but what? "Keep My commandments." And again, "I call you friends" [John 15:14], not when you cast out demons, but "if you keep My words." For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.

These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am ap pointed to the ministering of the word, I should hold my peace.

What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, Today let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.

After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. "Filthiness and foolish talking and jesting, let it not be even named among you." [Ephesians 5:4] Let us be thus far in the right way.

There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.

If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

Source: Homily 24 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:13-16
Of what kind of “promises” is he speaking? Isaac and Jacob received the promises of land, but, as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three, or, if concerning those others also, the promise was not this, that Abel should be admired, or Enoch translated, or Noah preserved. These things came to them for their virtue’s sake and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come but also those here. For instance, Christ said to the disciples, “Whoever has left houses or brothers or sisters or father or mother shall receive a hundredfold and inherit everlasting life.” And again, “Seek the kingdom of God, and all these things shall be yours as well.” Do you see that these things are given by him in the way of addition, that we might not faint? Athletes who are engaged in combat have the benefit of careful attention. They live under strict rules. They are not at ease. But after the combat, they enjoy it entirely. So God also does not grant us here to partake of “entire” ease.

Source: ON THE EPISTLE TO THE HEBREWS 23.3
[AD 407] John Chrysostom on Hebrews 11:13-16
For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? “What no eye has seen, nor ear heard, nor the heart of man conceived” (he did not say that they simply surpass what we imagine; but that none has ever conceived) “what God has prepared for those who love him.” For of what kind are those good things likely to be, of which God is the preparer and establisher? For if immediately after God had made us, when we had not yet done anything, God freely bestowed so great favors—paradise, familiar intercourse with God’s own self, immortality, a life happy and free from cares—what will God not bestow on those who have labored and struggled so greatly and endured on God’s behalf? For us God did not spare God’s only begotten. For us when we were enemies God gave up God’s own son to death. Of what will God not count us worthy, having become God’s friends? What will God not impart to us, having reconciled us to God’s own self?

Source: ON THE EPISTLE TO THE HEBREWS 23.6
[AD 407] John Chrysostom on Hebrews 11:13-16
They called themselves, therefore, “strangers,” but Paul said something much beyond this; for not merely did he call himself a stranger, but he said that he was dead to the world and that the world was dead to him. “For the world,” he says, “has been crucified to me, and I to the world.” But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous people were to the world—“strangers” and “dead”—that we are to heaven. And what they were to heaven—live and acting as citizens—that we are to the world. Therefore we are dead, because we have refused that which is truly life and have chosen this, which is but for a time. Therefore, we have provoked God to wrath, because when the enjoyments of heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that. And in short [we] are not willing to look up even for a little while or to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.

Source: ON THE EPISTLE TO THE HEBREWS 24.1
[AD 407] John Chrysostom on Hebrews 11:13-16
Did they mean that they were “strangers” from the land that is in Palestine? By no means. They were strangers in relation to the whole world. And with reason, for they saw in it none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue, but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few. But how were they “strangers”? They had no care for things here. And this they showed not by words but by their deeds. In what way? God said to Abraham, “Leave that which seems your country and come to one that is foreign.” And Abraham did not cleave to his kindred but gave it up as unconcernedly as if he were about to leave a foreign land. God said to him, “Offer up your son,” and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth that he had acquired was visible to any passers-by, yet this he accounted as nothing. He yielded the first places to others. He threw himself into dangers. He suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but he lived in all respects as belonging to the city beyond. He showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.And his son too was such as himself. When he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land and lived in all respects as one whose home was above, showing sober-mindedness and a well-ordered life. For after he had begotten a son, he had no more intercourse with his wife; and it was when the flower of his youth had passed that he married her, showing that he did it not from passion but in subservience to the promise of God. And what did Jacob do? Did he not seek bread only and raiment, which are asked for by those who are truly strangers, by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?
And in all these things, he says, they were “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.

Source: ON THE EPISTLE TO THE HEBREWS 24.4-5
[AD 407] John Chrysostom on Hebrews 11:13-16
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, and so they pleased God, for “God was not ashamed to be called their God.”Ah! How great a dignity! God was willing “to be called their God.” What do you say? We are speaking of the God of the earth and the God of heaven. Mark it as a great thing that “God is not ashamed to be called their God”? How great and truly great this is. It is a proof of exceeding blessedness. How? Because God is called God of earth and of heaven as of the Gentiles, in that God created and formed them; but God of those holy men, not in this sense, but as some true friend.
And I will make it plain to you by an example. As in the case of slaves in large households, when any of those placed over the household are very highly esteemed and manage everything themselves and can use great freedom toward their masters, the master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say “the God of Abraham.” But you do not know how great a dignity this is! We do not attain to it. Now God is called the Lord of all Christians, and yet the name goes beyond our deserving. Consider the greatness if God were called the God of one person! He who is called the God of the whole world is “not ashamed to be called” the God of three people, and with good reason. For the saints would turn the scale, I do not say against the world, but against ten thousand worlds.

Source: ON THE EPISTLE TO THE HEBREWS 24.5-6
[AD 407] John Chrysostom on Hebrews 11:13-16
What shall we then do that we may be saved? Let us begin the practice of virtue, as we have opportunity. Let us portion out the virtues to ourselves, as laborers do their husbandry. In this month let us master evil speaking, injuriousness, unjust anger. And let us lay down a law for ourselves and say, “Today let us set this right.” Again, in this month let us school ourselves in forbearance, and in another, in some other virtue. And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy. After this, let us go to some other virtue, and from that, to another.

Source: ON THE EPISTLE TO THE HEBREWS 24.9
[AD 407] John Chrysostom on Hebrews 11:13
3. "These all died in faith," he says, "not having obtained the promises." At this place it is worth while to make two enquiries; how, after saying that [God] "translated Enoch, and he was not found, so that he did not see death," does he say, "These all died in Faith." And again, after saying, "they not having obtained the promises," he declares that Noah had received a reward, "to the saving of his house," and that Enoch had been "translated," and that Abel "yet speaks," and that Abraham had gained a hold on the land, and yet he says, "These all died in Faith, not having obtained the promises." What then is [meant]?

It is necessary to solve the first [difficulty], and then the second. "These all" (he says) "died in faith." The word "all" is used here not because all had died, but because with that one exception "all these had died," whom we know to be dead.

And the [statement] "not having obtained the promises," is true: for surely the promise to Noah was not to be this [which is here spoken of]. But further, of what kind of "promises" is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, "Whosoever has left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life." [Matthew 19:29] And again, "Seek the kingdom of God, and all these things shall be added unto you." [Matthew 6:33] Do you see that these things are given by Him in the way of addition, that we might not faint? For as the athletes have the benefit of careful attention, even when engaged in the combat, but do not then enjoy entire ease, living under rules, yet afterwards they enjoy it entire: so God also does not grant us here to partake of "entire" ease. For even here He does give [some].

4. "But having seen them afar off," he says, "and embraced them." Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are "the promises" of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were [thus] confident through Faith only.

"Having seen them afar off": four generations before; for after so many [generations], they went up out of Egypt.

"And embraced them," says he, and were glad. They were so persuaded of them as even to embrace [or "salute"] them, from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.

Source: Homily 23 on Hebrews
[AD 458] Theodoret of Cyrus on Hebrews 11:13-16
The patriarch Abraham spoke in these terms to the Hittites, “I am a stranger and an alien residing among you; give me property among you for a burying place, so that I may bury my dead out of sight.” The one in receipt of the promise of the whole earth did not even own a plot three cubits long.

Source: INTERPRETATION OF HEBREWS 11
[AD 458] Theodoret of Cyrus on Hebrews 11:13-16
It was opportune of him to use the phrase “he is not ashamed.” The Lord of the powers, Master of the angels and Maker of heaven and earth when asked, “What is your name?” passed over all others and said, “I am the God of Abraham, the God of Isaac, the God of Jacob. This is my name forever, and how I am to be remembered by generations of generations.”

Source: INTERPRETATION OF HEBREWS 11
[AD 893] Photios I of Constantinople on Hebrews 11:13-16
So he says that they believed the promises, “having seen them from afar” through hope, because they also rejoiced in them and embraced them, all but wrapping themselves in them.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.13
[AD 99] Clement of Rome on Hebrews 11:17
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. And Abram believed God, and it was counted to him for righteousness." On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

Source: Letter to the Corinthians (Clement)
[AD 215] Clement of Alexandria on Hebrews 11:17-19
Isaac is a type of the infant Lord as son, and, in fact, Isaac was the son of Abraham as Christ is of God, victim as was the Lord. But he was not cut down like the Lord; no, Isaac only carried the wood of the sacrifice, as the Lord did his cross. He laughed mystically by way of prophesying that the Lord fills us with joy, we who have been redeemed by his blood. He did not suffer but left to the Logos, as is fitting, the first fruits of suffering. What is more, because he was not immolated, he signifies also the divinity of the Lord. For after his burial, Jesus was raised up, thus leaving suffering behind, just as Isaac had escaped the sacrifice.

Source: CHRIST THE EDUCATOR 1.5.23.1-2
[AD 253] Origen of Alexandria on Hebrews 11:17-19
Give me your attention, you who have approached God, who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us. “After these things,” the text says, “God tested Abraham and said to him, ‘Abraham, Abraham.’ And he said, ‘Here I am.’ ” Observe each detail that has been written. For, if one knows how to dig into the depth, one will find a treasure in the details. Perhaps also the precious jewels of the mysteries lie hidden where they are not esteemed.This man was previously called Abram. Nowhere do we read that God called him by this name or said to him, “Abram, Abram.” For God could not call him by a name that was to be abolished, but he calls him by this name which God gave; and not only does God call him by this name, but he also repeats it. And when he had responded, “Here I am,” God says to him, “Take your dearest son Isaac, whom you love, and offer him to me. Go,” the text says, “into the high land, and there you shall offer him for a holocaust upon one of the mountains which I shall show you.”
Why God gave him this particular name and called him Abraham, he himself has interpreted. “Because,” the text says, “I have made you a father of many nations.” God gave him this promise when he had his son Ishmael, but it is promised him that the promise will be fulfilled in a son who will be born of Sarah. He had kindled his soul, therefore, in love for his son not only because of posterity but also in the hope of the promises.
But this son, in whom these great and marvelous promises have been made, this son, I say, on whose account his name is called Abraham, “he is ordered to offer for a holocaust to the Lord on one of the mountains.”
What do you say to these things, Abraham? What kind of thoughts are stirring in your heart? A word has been uttered by God that is such as to shatter and try your faith. What do you say to these things? What are you thinking? What are you reconsidering? Are you thinking, are you turning over in your heart that, if the promise has been given to me in Isaac, but I offer him for a holocaust, it remains that that promise holds no hope? Or rather do you think of those well-known words, and say that it is impossible, for him who promised, to lie; be that as it may, the promise shall remain?
But I, because “I am the least,” am not able to examine the thoughts of such a great patriarch nor can I know what thoughts the voice of God which had proceeded to test him stirred in him, what feeling it caused, when he was ordered to slay his only son. But since “the spirit of prophets is subject to the prophets,” the apostle Paul, who, I believe, was teaching by the Spirit what feeling, what plan Abraham considered, has revealed it when he says, “By faith Abraham did not hesitate, when he offered his only son, in whom he had received the promises, thinking that God is able to raise him up even from the dead.”
The apostle, therefore, has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham, therefore, hoped for the resurrection of Isaac and believed in a future that had not yet happened. How, then, are they “sons of Abraham” who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? No, rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth; he knew the Christ was to be born from his seed, who also was to be offered as a truer victim for the whole world and was to be raised from the dead.

Source: HOMILIES ON GENESIS 8.1
[AD 373] Athanasius of Alexandria on Hebrews 11:17-19
Here is a man of true faith, for when the Lord asked him to sacrifice Isaac, his only son, he was willing to do so. By faith he offered up the one through whom the Lord had given him the promise of a nation of descendants. And in offering his son he worshiped the Son of God. When the Lord held him back from sacrificing Isaac, Abraham saw the Messiah in the ram that was ultimately offered as the sacrifice to God.We see, then, that the patriarch was tested by means of Isaac—not that Isaac was sacrificed but rather the one who was pointed out in Isaiah, “He shall be like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb.” He was, in truth, tested by him who took away the sin of the world.
That is why Abraham was held back from laying his hand on the boy. If he had sacrificed Isaac, the Jews might very well have rejected all the prophecies concerning the Savior. Undoubtedly they would have especially rejected such prophecies given by the psalmist as, “You have not wanted sacrifice and offering; for you have prepared a body for me.” They would have referred all such prophecies to the son of Abraham.
Thus the sacrifice was not for the sake of Isaac but of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but God prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed. He alone picked up the falling, healed the sick, satisfied those who were hungry and filled the poor. Above all else, he alone raised us all from the dead, and having abolished death, he has brought us from sorrow and sighing to the rest and gladness of this feast. That, dear friends, is a joy that reaches heaven!

Source: FESTAL LETTERS 6.8
[AD 373] Ephrem the Syrian on Hebrews 11:17-19
“By faith Abraham, when he was tested, offered up Isaac” as a victim, even though he had received this child with the promise that through him his descendants would have been named. And Abraham never doubted, not even when he was about to kill him, that through him his descendants would have been named.He decided in his mind and accepted the idea that “God is able to raise men even from the dead; hence, figuratively speaking, he did receive him back,” that is, so that in him he might come to know the resurrection of the dead, and in him might know the children of the spirit whom he would have had.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 11:17-19
" By faith [Abraham], when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, of whom it was said, That in Isaac shall your seed be called: accounting that God was able to raise him up even from the dead; from whence also he received him in a figure."

1. 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. For what was of God seemed to be opposed to what was of God; and faith opposed faith, and command promise.

I mean this: He had said, "Get you out of your country, and from your kindred, and I will give you this land." [Genesis 12:1-7] "He gave him none inheritance in it, no not so much as to set his foot on." [Acts 7:5] Do you see how what was done was opposed to the promise? Again He said, "In Isaac shall your seed be called" [Genesis 21:12], and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. You see the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.

For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? "In the world" (He says), "you shall have tribulation." [John 16:33] "He that takes not his cross and follows Me, is not worthy of Me." [Matthew 10:38] "He that hates not his life shall not find it." [John 12:25] And, "He that forsakes not all that he has, and follows after Me, is not worthy of Me." [Luke 14:27-33] And again, "You shall be brought before rulers and kings for My sake." [Matthew 10:18] And again, "A man's foes shall be they of his own household." [Matthew 10:36] But the things which pertain to rest are yonder.

But with regard to Abraham, it was different. He was enjoined to do what was opposed to the promises; and yet not even so was he troubled, nor did he stagger, nor think he had been deceived. But you endure nothing except what was promised, yet you are troubled.

2. He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony [therewith]. For they were in harmony; being opposed indeed according to human calculations, but in harmony [when viewed] by Faith. And how this was, the Apostle himself has taught us, by saying, "accounting that God was able to raise Him up, even from the dead." By the same faith (he means) by which he believed that God gave what was not, and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.

And see; the good things came first, and the hard things afterwards, in his old age. But for you, on the contrary, (he says) the sad things are first, and the good things last. This for those who dare to say, 'He has promised us the good things after death; perhaps He has deceived us.' He shows that "God is able to raise up even from the dead," and if God be able to raise from the dead, without all doubt He will pay all [that He has promised].

But if Abraham so many years before, believed "that God is able to raise from the dead," much more ought we to believe it. You see (what I at first said) that death had not yet entered in and yet He drew them at once to the hope of the resurrection, and led them to such full assurance, that when bidden, they even slay their own sons, and readily offer up those from whom they expected to people the world.

And he shows another thing too, by saying, that "God tempted Abraham." [Genesis 22:1] What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken [of God]. For in their case indeed, it was necessary that they should he tried, because there were many who persecuted or plotted against them: but in Abraham's case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly.

And here he said emphatically, "By faith, when he was tried, he offered up Isaac," for there was no other cause for his bringing the offering but that.

3. After this he pursues the same thought. No one (he says) could allege, that he had another son, and 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 do you say "only-begotten"? What then? Of whom was Ishmael sprung? I mean "only-begotten" (he would say) so far as relates to the word of the promise. Therefore after saying, "Only-begotten," showing that he says it for this reason, he added, "of whom it was said, In Isaac shall your seed be called," that is, "from" him. Do you see how he admires what was done by the Patriarch? "In Isaac shall your seed be called," and that son he brought to be sacrificed.

Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that Faith, but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings, but committed all to faith. And hence he was not afraid to say, that God was "able to raise him up, even from the dead."

"From whence also he received him in a figure," that is 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.

And observe, I beseech you, how great is His lovingkindness. For inasmuch as a great favor was to be given to men, He, wishing to do this, not by favor, but as a debtor, arranges that a man should first give up his own son on account of God's command, in order that He Himself might seem to be doing nothing great in giving up His own Son, since a man had done this before Him; that He might be supposed to do it not of grace, but of debt. For we wish to do this kindness also to those whom we love, others, to appear first to have received some little thing from them, and so give them all: and we boast more of the receiving than of the giving; and we do not say, We gave him this, but, We received this from him.

"From whence also" (are his words) "he received him in a figure," i.e. as in a riddle (for the ram was as it were a figure of Isaac) or, as in a type. For since the sacrifice had been completed, and Isaac slain in purpose, therefore He gave him to the Patriarch.

4. You see, that what I am constantly saying, is shown in this case also? When we have proved that our mind is made perfect, and have shown that we disregard earthly things, then earthly things also are given to us; but not before; lest being bound to them already, receiving them we should be bound still. Loose yourself from your slavery first (He says), and then receive, that you may receive no longer as a slave, but as a master. Despise riches, and you shall be rich. Despise glory, and you shall be glorious. Despise the avenging yourself on your enemies, and then shall you attain it. Despise repose, and then you shall receive it that in receiving you may receive not as a prisoner, nor as a slave, but as a freeman.

For as in the case of little children, when the child eagerly desires childish playthings, we hide them from him with much care, as a ball, for instance, and such like things, that he may not be hindered from necessary things; but when he thinks little of them, and no longer longs for them, we give them fearlessly, knowing that henceforth no harm can come to him from them, the desire no longer having strength enough to draw him away from things necessary; so God also, when He sees that we no longer eagerly desire the things of this world, thenceforward permits us to use them. For we possess them as freemen and men, not as children.

For [in proof] that if you despise the avenging yourself on your enemies, you will then attain it, hear what he says, "If your enemy hunger, feed him; if he thirst, give him drink," and he added, "for in so doing, you shall heap coals of fire on his head." [Romans 12:20] And again, that if you despise riches, you shall then obtain them, hear Christ saying, "There is no man which has left father, or mother, or house, or brethren, who shall not receive an hundredfold, and shall inherit everlasting life." [Matthew 19:29] And that if you despise glory, you shall then attain it, again hear Christ Himself saying, "He that will be first among you, let him be your minister." [Matthew 20:26] And again, "For whosoever shall humble himself, he shall be exalted." [Matthew 23:12]

What do you say? If I give drink to mine enemy, do I then punish him? If I give up my goods, do I then possess them? If I humble myself, shall I then be exalted? Yea, He says, for such is My power, to give contraries by means of contraries. I abound in resources and in contrivances: be not afraid. The 'Nature of things' follows My will: not I attend upon Nature. I do all things: I am not controlled by them: wherefore also I am able to change their form and order.

5. And why do you wonder if [it is so] in these instances? For you will find the same also in all others. If you injure, you are injured; if you are injured, then you are uninjured; if you punish, then you have not punished another, but hast punished yourself. For "he that loves iniquity," it is said, "hates his own soul." [Psalm 11:5, Septuagint] Do you see that thou dost not injure, but art injured? class="greek">Seest thou that thou hast not been injured, but injurest? "Perhaps this may be the true reading, St Chrys. in these words turning his address to those who are suffering worldly wrong: and saying that if they patiently endure, they are not the sufferers, but inflict suffering on their oppressors, though the expression ἀ δικεις is very strong.}--> Therefore also Paul says, "Why do ye not rather take wrong?" [1 Corinthians 6:7] Do you see that this is not to be wronged?

When you insult, then are you insulted. And most persons partly know this: as when they say one to another, "Let us go away, do not disgrace yourself." Why? Because the difference is great between you and him: for however much you insult him, he accounts it a credit. Let us consider this in all cases, and be above insults. I will tell you how.

Should we have a contest with him who wears the purple, let us consider that in insulting him, we insult ourselves, for we become worthy to be disgraced. Tell me, what do you mean? When you are a citizen of Heaven, and hast the Philosophy that is above, do you disgrace yourself with him "that minds earthly things"? [Philippians 3:19] For though he be in possession of countless riches, though he be in power, he does not as yet know the good that is therein. Do not in insulting him, insult yourself. Spare yourself, not him. Honor yourself, not him. Is there not some Proverb such as this, He that honors; honors himself? With good reason: for he honors not the other, but himself. Hear what a certain wise man says, "Do honor to your soul according to the dignity thereof." [Sirach 10:28] "According to the dignity thereof," what is this? If he have defrauded (it means), do not thou defraud; if he has insulted, do not thou insult.

6. Tell me, I pray you, if some poor man has taken away clay thrown out of your yard, would you for this have summoned a court of justice? Surely not. Why? Lest you should disgrace yourself; lest all men should condemn you. The same also happens in this case. For the rich man is poor, and the more rich he is, the poorer is he in that which is indeed poverty. Gold is clay, cast out in the yard, not lying in your house, for your house is Heaven. For this, then, will you summon a Court of Justice, and will not the citizens on high condemn you? Will they not cast you out from their country, who art so mean, who art so shabby, as to choose to fight for a little clay? For if the world were yours, and then some one had taken it, ought thou to pay any attention to it?

Do you not know, that if you were to take the world ten times or an hundred times, or ten thousand times, and twice that, it is not to be compared with the least of the good things in Heaven? He then who admires the things here slights those yonder, since he judges these worthy of exertion, though so far inferior to the other. Nay, rather indeed he will not be able to admire those other. For how [can he], while he is passionately excited towards these earthly things? Let us cut through the cords and entanglements: for this is what earthly things are.

How long shall we be stooping down? How long shall we plot one against another, like wild beasts; like fishes? Nay rather, the wild beasts do not plot against each other, but [against] animals of a different tribe. A bear for instance does not readily kill a bear, nor a serpent kill a serpent, having respect for the sameness of race. But you, with one of the same race, and having innumerable claims, as common origin, rational faculties, the knowledge of God, ten thousand other things, the force of nature, him who is your kinsman, and partaker of the same nature — him you kill, and involvest in evils innumerable. For what, if you dost not thrust your sword, nor plunge your right hand into his neck, other things more grievous than this you do, when you involve him in innumerable evils. For if you had done the other, you would have freed him from anxiety, but now you encompass him with hunger, with slavery, with feelings of discouragement, with many sins. These things I say, and shall not cease to say, not [as] preparing you to commit murder: nor as urging you to some crime short of that; but that you may not be confident, as if you were not to give account. "For" (it says) "he that takes away a livelihood" [Sirach 34:22] and asks bread, it says.

7. Let us at length keep our hands to ourselves, or rather, let us not keep them, but stretch them out honorably, not for grasping, but for almsgiving. Let us not have our hand unfruitful nor withered; for the hand which does not alms is withered; and that which is also grasping, is polluted and unclean.

Let no one eat with such hands; for this is an insult to those invited. For, tell me, if a man when he had made us lie down on tapestry and a soft couch and linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a tray of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us — would any man endure this infliction? Would he not rather have considered it an insult? Indeed I think he would, and would have gone straightway off. But now in fact, you see not hands filled with what is indeed filth, but even the very food, and yet thou dost not go off, nor flee, nor find fault. Nay, if he be a person in authority, thou even accountest it a grand affair, and destroyest your own soul, in eating such things. For covetousness is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed. Thou therefore, though you see him that sits at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung, or if there be anything more unclean than that, it is not so unclean and polluted as those viands), do you feel as if forsooth thou were highly honored, and as if you were going to enjoy yourself?

And do you not fear Paul who allows us to go without restraint to the Tables of the heathen if we wish, but not even if we wish to those of the covetous? For, "if any man who is called a Brother" [1 Corinthians 5:11], he says, meaning here by Brother every one who is a believer simply, not him who leads a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, but the believer though he be in the world, is a Brother. "If any man," says he, "that is called a Brother." [1 Corinthians 5:11] For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. "If any man," he says, "that is called a Brother, be a fornicator, or covetous or a drunkard, with such an one, no not to eat." But not so with respect to the heathen: but "If any of them that believe not," meaning the heathen, "bid you and you be disposed to go, whatsoever is set before you eat." [1 Corinthians 10:27]

8. "If any man that is called Brother be" (he says) "a drunkard." Oh! What strictness! Yet we not only do not avoid drunkards, but even go to their houses, partaking of what they set before us.

Therefore all things are upside down, all things are in confusion, and overthrown, and ruined. For tell me, if any such person should invite you to a banquet, you who art accounted poor and mean, and then should hear you say, "Inasmuch as the things set before me are [the fruit] of overreaching, I will not endure to defile my own soul," would he not be mortified? Would he not be confounded? Would he not be ashamed? This alone were sufficient to correct him, and to make him call himself wretched for his wealth, and admire you for your poverty, if he saw himself with so great earnestness despised by you.

But we "are become" (I know not why) "servants of men" [1 Corinthians 7:23], though Paul cries aloud throughout, "Be not ye the servants of men." Whence then have we become "servants of men"? Because we first became servants of the belly, and of money, and of glory, and of all the rest; we gave up the liberty which Christ bestowed on us.

What then awaits him who has become a servant (tell me)? Hear Christ saying, "The servant abides not in the house forever." [John 8:35] You have a declaration complete in itself, that he never enters into the Kingdom; for this is what "the House" means. For, He says, "in My Father's House are many mansions." [John 14:2] "The servant" then "abides not in the House forever." By a servant He means him who is "the servant of sin." But he that "abides not in the House for ever," abides in Hell for ever, having no consolation from any quarter.

Nay, to this point of wickedness are matters come, that they even give alms out of these [ill-gotten gains], and many receive [them]. Therefore our boldness has broken down, and we are not able to rebuke any one. But however, henceforward at least, let us flee the mischief arising from this; and you who have rolled yourselves in this mire, cease from such defilement, and restrain your rage for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised: which may we all obtain in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

Source: Homily 25 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:17-19
Great indeed was the faith of Abraham. In the case of Abel, Noah and Enoch, there was an opposition of reasonings to be overcome, and it was necessary to go beyond human reasonings. In the case of Abraham, however, it was necessary not only to go beyond human reasonings but to manifest also something more. For what was of God seemed to be opposed to what was of God; and faith opposed to faith, and command opposed to promise. I mean this: God had said, “Go from your country and your kindred, and I will give you this land.” But then he said, “He gave him no inheritance in it, not even a foot’s length.” Do you see how what was done was opposed to the promise? Again, God said, “Through Isaac shall your descendants be named,” and he believed, and again God says, “Sacrifice to me this one, who was to fill all the world from his seed.” Do you see the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger nor say he had been deceived.… But you endure nothing except what was promised, and still you are troubled.

Source: ON THE EPISTLE TO THE HEBREWS 25.1
[AD 407] John Chrysostom on Hebrews 11:17-19
He heard the opposite of the promises from the one who had made them, and yet he was not disturbed but did them as if they had been in harmony. For they were in harmony, being opposed indeed according to human calculations, but in harmony when viewed by faith. And how this was, the apostle himself has taught us, saying, “accounting that God was able to raise him up, even from the dead.” By the same faith, he means, by which he believed that God gave what was not and raised up the dead, by the same was he persuaded that God would also raise him up after he had been slain in sacrifice. For it was similarly impossible—to human calculation, I mean—for a womb which was dead and grown old and already become useless for childbearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.

Source: ON THE EPISTLE TO THE HEBREWS 25.2
[AD 407] John Chrysostom on Hebrews 11:17-19
And he shows another thing too, by saying that “God tempted Abraham.” What then? Did not God know that the man was noble and approved? Why then did God tempt him? Not that God might learn but that God might show to others and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken of God.

Source: ON THE EPISTLE TO THE HEBREWS 25.2
[AD 407] John Chrysostom on Hebrews 11:17-19
Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that faith, but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings but committed all to faith. And hence he was not afraid to say that God was “able to raise him up, even from the dead.”“From this 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. And observe, I beseech you, how great is God’s lovingkindness. For inasmuch as a great favor was to be given to humanity, God, wishing to do this, not by favor but as a debtor, arranges that a man should first give up his own son on account of God’s command. God does this in order that God might seem to be doing nothing great in giving up God’s own Son, since a man had done this before God, so that God might be supposed to do it not of grace but of debt. We do kindness to those we love. We may seem to give all when they have first received something little. We boast more of the receiving than of the giving. We do not say, “We gave him this,” but, “We received this from him.” “From this also” are his words, “he received him in a figure,” that is, as in a riddle, for the ram was, as it were, a figure of Isaac or as in a type. For since the sacrifice had been completed and Isaac slain in purpose, therefore he gave him back to the patriarch.

Source: ON THE EPISTLE TO THE HEBREWS 25.3
[AD 407] John Chrysostom on Hebrews 11:17-19
Do you see that what I am constantly saying is shown in this case also? When we have proved that our mind is made perfect and have shown that we disregard earthly things, then earthly things also are given to us, but not before, lest, being bound to them already, we receiving them should be bound still. Loose yourself from your slavery first, he says, and then receive, so that you may receive no longer as a slave but as a master. Despise riches, and you shall be rich. Despise glory, and you shall be glorious. Despise avenging yourself on your enemies, and then you shall attain it. Despise repose, and then you shall receive it, that in receiving you may receive not as a prisoner or as a slave but as a free person.For as with little children, when the child eagerly desires childish playthings, as a ball, for instance, and such things, we hide them from the child with much care, that the child may not be hindered from necessary things. But when the child thinks little of them and no longer longs for them, we allow them fearlessly, knowing that no harm can come to the child from them, because the desire no longer has strength enough to draw the child away from things necessary. So God also, when God sees that we no longer eagerly desire the things of this world, henceforth permits us to use them. For we possess them as free people, not as children.

Source: ON THE EPISTLE TO THE HEBREWS 25.4
[AD 428] Theodore of Mopsuestia on Hebrews 11:17-19
He obtained it in accordance with his faith. For believing in the resurrection, he received him who had died symbolically. For the fact that he suffered nothing, although he fully expected to die, was a symbol of the one who would truly rise, inasmuch as, “having tasted death for a short time,” he rose, having suffered nothing under death’s power. For this was done “in a parable” instead of in symbols.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.19
[AD 430] Augustine of Hippo on Hebrews 11:17-19
The apostle says, “He who did not spare his own Son but gave him up for us all.” This explains why Isaac himself, just like the Lord carrying his cross, carried to the place of sacrifice the wood on which he was to be placed.… Note that when Abraham first saw the ram, it was caught by its thorns in a thicket of briers. This surely is a symbol of Jesus, crowned with thorns by the Jews before he was immolated.

Source: City of God 16.32
[AD 458] Theodoret of Cyrus on Hebrews 11:17-19
God promised to bring to light a vast number of Isaac’s offspring like sand on the seashore, and he it was who bade Isaac become a victim. Beset by the two conflicting thoughts, then, and with nature tearing at him more harshly than any torturer, the patriarch easily overcame it all and offered the sacrifice. He brings out as well the thoughts he employed in banishing the others, “God was able to raise men even from the dead.” He took issue with the thought arising in regard to the great number of offspring, believing that his son, even if slaughtered, could come back to life, God willing. “Figuratively speaking, he did receive him back,” that is, by way of a symbol and type of the resurrection. Put to death by his father’s zeal, he came back to life at the word of the one who prevented the slaughter. In him the type of the saving passion was also prefigured. Hence the Lord also said to the Jews, “Your father Abraham rejoiced at the prospect of seeing my day; he saw it and was glad.”

Source: INTERPRETATION OF HEBREWS 11
[AD 893] Photios I of Constantinople on Hebrews 11:17-19
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 assent and his worthy faith. For Abraham received Isaac, who bore a figure and likeness to the Son of God and God himself. For such faith can set matters aright. But if you understand “in a figurative way” to apply to Abraham and Isaac, in that Abraham acted as a type of the Father and as a figure and likeness of him, while Isaac acted as a type of the Son, this interpretation would accord well with the understanding we have already stated. Abraham’s faith brought him such a gain, he says, because after offering him he received him back with great addition. What sort of addition? That he would receive him again “in a figurative manner” and likeness of the action with the Father and the Son, that is, he received his son with so great profit, since both became a type of the offering with which the Father thought it good to be completed in his Son.Or one can understand it as follows. God “in a figurative way received” Isaac, that is, because of the faith and zeal of Abraham. To be sure, later a ram was offered, and even then it was not brought out of Abraham’s flock but was also provided by God. Nonetheless, God received the sacrifice in this way, as if Abraham had offered Isaac himself albeit in a symbolic manner and through the substitution of the ram. Therefore he says, “He received him,” namely, Isaac, “in a figurative way” and substitution of the ram, that is, the intended and fulfilled purpose of Abraham and the desire of his faith. Thus God received the sacrifice of Abraham in this manner.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.19
[AD 1274] Thomas Aquinas on Hebrews 11:19
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. - He commends the faith of Abraham and of his children on its perseverance, because they preserved in the faith until death: ‘He that shall persevere until the end, he shall be saved’ (Mt. 24:13). Therefore, he says, These all died in faith, except Enoch. Or, these all, namely, Abraham, Isaac and Jacob. And this is better, because the promise was made only to them. Furthermore, he commends them on the long delay of the promise; hence, he says, not having received what was promised.

595. - But on the other hand, it seems that they received the promise: ‘Abraham was one and he merited the land’ (Ez. 33:24). I answer that he possessed, i.e., was the first to receive the promise of possessing; yet he did not actually possess, as is evident from Acts (7:5). He continues, having seen it and greeted it from afar by faith’. As if to say: Looking on with the vision of faith. Perhaps the response in the first Sunday of Advent is taken from this passage: ‘Behold from afar off, behold I see the power of God coming, and a cloud covering the whole earth;’ ‘Behold the name of the Lord comes from afar’ (Is. 30:27). And saluting it, i.e., venerating. He speaks, according to Chrysostom, in the manner of sailors, who when they first see the port, break out in praise and salute the city they have reached. So the holy fathers, seeing by faith the Christ to come and the glory they were to obtain through Him, saluted, i.e., venerated Him: ‘Blessed is he that comes in the name of the Lord. He is God and has shone upon us’ (Ps. 117:26); ‘Abraham, your father, rejoiced that he might see my day: he saw it and was glad’ (Jn. 8:56).

596. - He also commends their faith for its sincere confession, because, as it says in Romans (10:10): ‘With the heart we believe until justice; but with the mouth, confession is made unto salvation.’ Hence, he says, having acknowledged that they were strangers and exiles on the earth: for those three called themselves strangers and pilgrims, for in Genesis (23:4) Abraham says: ‘I am a stranger and a sojourner among you.’ Furthermore, the Lord says to Isaac: ‘Stay in the land that I shall tell you, and sojourn in it’ (Gen. 26:2), and Jacob himself says: ‘The days of my pilgrimage’ (Gen. 47:9). Now a pilgrim is one who is en route to some place. But a sojourner is one who lives in a foreign land with no intention of going anywhere else. But they not only confessed themselves sojourners, but pilgrims as well. So, too, a holy person does not make his home in the world, but is always busy and tending toward heaven: ‘I am a stranger with you, and a sojourner as all my fathers were’ (Ps. 38:13).

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). And this is what he says, for people who speak thus make it clear that they are seeking a homeland.

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. But as it is, they desire a better country, i.e., heavenly; hence in Genesis (24:6) ‘Abraham said to his servant: Beware you never bring back my sons again thither;’ ‘I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners’ (Ps. 83:11); ‘One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life’ (Ps. 26:4). Therefore, they were seeking a country, but not their father’s house, which they had left. In this is signified that those who go out from the world’s vanity, should not return to it mentally: ‘Forget your people and your father’s house’ (Ps. 44:11); ‘No man putting his hand to the plow and looking back is fit for the kingdom of God’ (Lk. 9:62); ‘forgetting the things that are behind, and stretching forth myself to those that are before’ (Phil 3:13). It is also clear that these confessions of theirs by word and deed pertain to faith, because they most firmly believed until death what was promised but never shown to them. Therefore, in faith, i.e., having their faith next to them as an inseparable companion, they died: ‘Be faithful until death’ (Rev. 2:10).

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. So it is with these three, namely, Abraham, Isaac and Jacob, whose Lord, the great King over all other gods, specifically calls Himself their God; hence, (Ex. 3:6): ‘I am the God of Abraham, the God of Isaac and the God of Jacob;’ hence, he says, ‘God is not ashamed to be called their God’.

600. - Three reasons can be given for this: first, because God is known by faith. But they are recorded to have first separated themselves for unbelievers by a special cult; hence, too, Abraham was the first to receive the seal of faith to become the father of many nations (Rom. 4:17). Therefore, they are proposed to us as an example, as the ones by whom God was first known, and by them God was named as an object of faith. Therefore, He willed to be named by them.

601. - Secondly, according to Augustine in a Gloss, because a mystery lies hidden in them. For in them we find a likeness to the generation by which god regenerated spiritual sons. But we observe in them a fourfold way of generating. The first way is of free children by free women, as Abraham by Sarah begot Isaac, who begot Jacob by Rebecca, and Jacob the eight patriarchs by Leah and Rachel. The second way was of free children through bondwomen, as Jacob begot Dan and Naphtali by Bilhah and Zilpah. The third way was to servants by free women, as Isaac begot Esau by Rebecca; of him it was said, ‘The elder shall serve the younger’ (Gen. 25:23). The fourth was of servants by bondwomen, as Abraham begot Ishmael by Hagar. In this the diverse ways in which the Lord begets spiritual children is designated, because sometimes the good by the good, as Timothy by Paul; sometimes the good by the wicked, and this is the generation of free men by bondwomen; sometimes the wicked by the good, as Simon Magus by Philip, and this is the generation of servants by free women. But the generation of the wicked by the wicked is accounted in the seed; hence ‘Cast out the bondwoman and her son’ (Gal. 4:30).

602. - The third reason, which seems to be more in keeping with the Apostle’s intention, is that it is customary for a king to be called by the chief city, or from the entire country, as King of Jerusalem, King of the Romans, King of France. Therefore, the Lord is properly called the King and God of those who specifically look at that city, the heavenly Jerusalem, whose architect and founder is God. And because they showed by word and deed that they belong to that city, He is called their God; hence he says, for he, the founder of that city, has prepared for them a city.

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. - He says, therefore: Abraham, when he was tested, was ready to offer Isaac by faith, as is clear from Genesis (22). But there are two questions here: first of all, to kill the innocent is against the law of nature and is, consequently, a sin, Therefore, in willing to offer him he sinned. I answer that a person who kills at the command of a superior lawfully commanding, lawfully obeys and can lawfully carry out his duty. But God has power over life and death: ‘The Lord kills and makes alive’ (1 Sam 2:6). But God does no injury, when He takes the life even of the innocent. Hence, by God’s decree many wicked and many innocent people die every day. Therefore, it is lawful to carry out God’s commands. There is question also about the statement, when he was tested. For God tests no one, since to test implies ignorance. I answer that the devil tests in order to deceive: ‘Lest perhaps he that tempts should have tempted you’ (1 Th. 3:5). This is clear in the temptation of Christ (Matt. 4). But a man tests in order to learn. Thus, in 1 Kg. (10:1) it is recorded that the queen of Sheba went to Solomon to try him with questions. But God does not test in that way, for He knows all things; but He tests in order that the man himself learn how strong or how weak he is: ‘To afflict you and prove you, and that the things that were in your heart might be made known’ (Dt. 8:2); and 2 Chr (32:31) tells of Hezekiah being tested that all things might be made known that were in his heart. Furthermore, in order that others know the one tested and take him as an example, as Abraham and Job (Sir. 44:21).

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. Therefore, when he was commanded to kill him, there was no further hope for Sarah, who was now very old, to have a child, since Isaac was already a youth. Therefore, since he believed that God’s commands must be obeyed, nothing else remained but to believe that He would revive Isaac, by whom his seed would be called. Hence, he says, his only son, namely, of Sarah, in whom, i.e., in the only son, God was to fulfill His promise, as Genesis (18:19) indicates. Or, the only son, namely, among the free children: ‘Take your only begotten son, Isaac’ (Gen. 22:2). He who had received the promises, of whom it was said, i.e., by reason of whom; Through Isaac shall your descendants be called, considered that God was able to raise men even from the dead. This, therefore, was the greatest proof of his faith, because the article of the resurrection is one of the most important.

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. And so it is clear that the figure was not at all equal to the one prefigured. Therefore, he received him back, i.e., Isaac, for a parable, i.e., for a figure of Christ to be crucified and immolated.
[AD 407] John Chrysostom on Hebrews 11:20-22
"By faith, Isaac blessed Jacob and Esau concerning things to come. By faith, Jacob when he was a dying blessed both the sons of Joseph, and worshipped leaning on the top of his staff. By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones."

1. "Many prophets and righteous men" (it is said) "have desired to see those things which you see, and have not seen them; and to hear those things which you hear and have not heard them." [Matthew 13:17] Did then those righteous men know all the things to come? Yea, most certainly. For if because of the weakness of those who were not able to receive Him, the Son was not revealed, — He was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew "the things to come," that is the resurrection of Christ.

Or he does not mean this: but that "By faith, concerning things to come" [means] not [concerning] the world to come, but "concerning things to come" in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?

But on the other hand he obtained the blessing, and yet did not receive it. You see that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy the blessing, but the blessings went to his posterity, while he himself obtained the "things to come." For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, "Few and evil have my days been" [Genesis 47:9]; while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?

Do you see that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? You ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.

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

2. "By Faith, Jacob when he was a dying, blessed 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 worshipped 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. For inasmuch as another King was about to arise from Ephraim, therefore it is said, "And he bowed himself upon the top of his staff." That is, even though he was now an old man, "he bowed himself" to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren "bowed down" to him: but it was afterwards to come to pass through the ten tribes. Do you see how he foretold the things which were to be afterwards? Do you see how great faith they had? How they believed "concerning the things to come"?

For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, both of there being a recompense, and of awaiting it, not under the same conditions, and of wrestling before the prizes.) And 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 you and to your 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 bones." He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have "given commandment concerning his bones," unless he had been fully assured [of this]), they might look for their return [to Canaan].

Wherefore, when some men say, 'See! Even righteous men had care about their sepulchers,' let us reply to them, that it was for his reason: for he knew that "the earth is the Lord's and all that therein is." [Psalm 24:1] He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father there, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.

But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, "the earth is the Lord's and all that therein is." [Psalm 24:1] Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.

Source: Homily 26 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:20-22
“Many prophets and righteous men,” it is said, “longed to see what you see, and did not see it; and to hear what you hear and did not hear it.” Did then those righteous people know all the things to come? Yes, most certainly. For if, because of the weakness of those who were not able to receive him, the Son was not revealed, he was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew “the things to come,” that is, the resurrection of Christ.Or he does not mean this, but that “by faith, concerning things to come” means not concerning the world to come but “concerning things to come” in this world. For how, except by faith, could a man sojourning in a strange land, give such blessings?
On the other hand, he obtained the blessing and yet did not receive it. You see that what I said with regard to Abraham may be said also of Jacob, that he did not fully enjoy the blessing. The blessings went to his posterity, while he himself obtained the “things to come.” For we find that his brother rather enjoyed the blessing. For Jacob spent all his time in servitude, working as a hireling amid dangers and plots and deceits and fears; when asked by Pharaoh, he says, “Few and evil have my days been,” while the other lived in independence and great security and afterwards was an object of terror to Jacob. Where then did the blessings come to their accomplishment, save in the world to come?
Do you see that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not all, however, for behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials, for indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich, for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So while he may enjoy wealth, it is still not without grief.… “By faith,” he says, “Isaac blessed Jacob and Esau concerning things to come.” Esau was the elder; but he puts Jacob first for his excellence. Do you see how great his faith was? How did he promise to his sons so great blessings? Entirely from his having faith in God.
“By faith, Jacob, when dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entirely, 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. For inasmuch as another king was about to arise from Ephraim, therefore it is said, “And he bowed himself upon the top of his staff.” That is, even though he was now an old man, “he bowed himself” to Joseph, showing the obeisance of the whole people which was to be directed to him. And this indeed had already taken place, when his brethren “bowed down” to him, but it was afterwards to come to pass through the ten tribes. Do you see how he foretold the things which were to be afterwards? Do you see the great faith they had, and how they believed “concerning the things to come”?

Source: ON THE EPISTLE TO THE HEBREWS 26.1-2
[AD 407] John Chrysostom on Hebrews 11:20-22
For some of the things here, the things present, are examples of patience only and of enduring ill treatment and of receiving nothing good, as, for instance, what is mentioned in the case of Abraham and Abel. But others are examples of faith, as in the case of Noah, that there is a God, that there is a recompense.… And the things that concern Joseph are also of faith only. Joseph heard that God had made a promise to Abraham, that God had engaged God’s word, “to you and to your seed will I give this land”; and, though in a strange land and not yet seeing the engagement fulfilled, he never faltered even so, but believed so as even to “speak of the exodus and to give directions concerning his burial.” He then not only believed himself but led the rest also to faith, that, having the exodus always in mind—for he would not have “given directions concerning his burial” unless he had been fully assured of this—they might look for their return to Canaan.On hearing this, some people say, “See! Even righteous people had care about their sepulchers.” Let us reply to them that it was for this reason—that he knew that “the earth is the Lord’s and all that is therein.” He could not indeed have been ignorant of this, who lived with such great love of wisdom, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return and not to mourn or vex himself. But when he had taken up his father, why did he enjoin them to carry up then his own bones also? Evidently for this same reason.
Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the apostles, we do not know where those of most of them are laid. For of Peter, indeed, and Paul and John and Thomas, the sepulchers are well known, but those of the rest, being so many, have nowhere become known. Let us not therefore lament at all about this or be so little-minded. For wherever we may be buried, “the earth is the Lord’s and all that is in it.” Certainly what must take place does take place. Inordinately to mourn, however, and lament and bewail the departed arises from littleness of mind.

Source: ON THE EPISTLE TO THE HEBREWS 26.2
[AD 425] Severian of Gabala on Hebrews 11:20-22
“By faith Isaac invoked future blessings on Jacob and Esau.” First he gave it to Jacob, then to Esau, not according to the sequence of their birth but according to the order of spiritual blessing.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.2
[AD 458] Theodoret of Cyrus on Hebrews 11:20-22
Joseph would not have given directions about his remains if he had not believed the divine promises.

Source: INTERPRETATION OF HEBREWS 11
[AD 749] John Damascene on Hebrews 11:20-22
The tree of life that was planted by God in paradise prefigured this honorable cross, for, since death came by a tree, it was necessary for life and the resurrection to be bestowed by a tree. It was Jacob who first prefigured the cross, when he adored the top of the rod of Joseph. And when he blessed Joseph’s sons with his hands crossed, he most clearly described the sign of the cross. Then there was the rod of Moses which struck the sea with the form of a cross and saved Israel while causing Pharaoh to be swallowed up; his hands stretched out in the form of a cross and put Amalek to flight;78 the bitter water being made sweet by a tree, and the rock being struck and gushing forth streams of water. Further, the rod of Aaron miraculously confirmed the dignity of the priesthood, a serpent was raised in triumph upon a tree, as if dead, with the tree preserving those who with faith beheld the dead enemy, even as Christ was nailed up in flesh of sin but which had not known sin. … May we who adore this attain to the portion of Christ the crucified. Amen.

Source: ORTHODOX FAITH 4.11
[AD 893] Photios I of Constantinople on Hebrews 11:20-22
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. And this has already come to pass, when the brothers bowed down to him, and it was about to come to pass later through the ten tribes.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.21
[AD 311] Methodius of Olympus on Hebrews 11:23
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,

Source: Methodius Discourse VII. Procilla
[AD 373] Ephrem the Syrian on Hebrews 11:23-28
“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. He considered the emulation of Christ, about whom he indeed wrote, to be more important than the wealth of the Egyptians, which he would have received, because in his expectation “he was looking ahead to the reward.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 11:23-28
Joseph did not say, “God did not give the land to me in my lifetime, nor to my father or my grandfather, whose excellence too ought to have been reverenced. Will God give to these wretched people what God did not give to them?” He said nothing like this, but by faith he both conquered and went beyond all these things. The apostle has named Abel, Noah, Abraham, Isaac, Jacob, Joseph—all illustrious and admirable men. But then he makes the encouragement greater by bringing the matter down to ordinary persons. For that the admirable should feel thus is nothing wonderful, and to appear inferior to them is nothing dreadful; but to show oneself inferior even to people without names, this is awesome.He begins with the parents of Moses, obscure persons who had nothing so great as their son had. Then he goes on to increase the strangeness of what he says by enumerating even women who were harlots and widows. For “by faith,” he says “the harlot Rahab did not perish with them that believed not, for she had received the spies with peace.” And he mentions the rewards not only of belief but also of unbelief, as in the case of Noah.
But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. How did these expect to save their child? By faith. What sort of faith? “They saw,” he says, “that the child was beautiful.” The very sight of him drew them on to faith. Thus from the beginning—yes, from the very swaddling clothes—great was the grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose work was this? Not that of nature but of the grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.

Source: ON THE EPISTLE TO THE HEBREWS 26.3
[AD 407] John Chrysostom on Hebrews 11:23-28
Paul says, “By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer ill treatment with the people of God than to enjoy the fleeting pleasures of sin; considering abuse suffered for the Christ greater wealth than the treasures of Egypt; for he looked to the reward.” It is as though Paul had said to them, “No one of you has left a palace, yes a splendid palace, or such treasures. None of you, when you might have been a king’s son, has despised this. But Moses did.” And he did not simply leave it there. He further expressed it by saying, “he refused,” that is, he hated, he turned away. For when heaven was set before Moses, it was superfluous to admire an Egyptian palace.And see how admirably Paul has put it. He did not say, “Esteeming heaven and the things in heaven,” “greater wealth than the treasures of Egypt,” but what? “Abuse suffered for the Christ.” For he accounted being abused for the sake of Christ better than being thus at ease; and this itself by itself was reward.
“Choosing rather,” he says, “to suffer ill treatment with the people of God.” For you indeed suffer on your own account, but Moses “chose” to suffer for others and voluntarily threw himself into so many dangers, when it was in his power both to live religiously and to enjoy good things, rather “than,” he says, “to enjoy the fleeting pleasures of sin.” He called unwillingness “to suffer ill treatment with” the rest “sin.” This, he says, Moses accounted to be “sin.” If then he accounted it “sin” not to be ready to “suffer ill treatment with” the rest, it follows that the suffering ill treatment must be a great good, since he threw himself into it from the royal palace.

Source: ON THE EPISTLE TO THE HEBREWS 26.4
[AD 407] John Chrysostom on Hebrews 11:23-28
If then we too always see God with our mind, if we always think in remembrance of God, all things will appear endurable to us, all things tolerable. We shall bear them all easily. We shall be above them all. If you see one whom you love, or remember that one, you are reawakened in spirit and elevated in thought and you bear all things easily while delighting in the remembrance. Then when will one who has in mind the one who has promised to love us indeed, remembering that one, either feel anything painful or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

Source: ON THE EPISTLE TO THE HEBREWS 26.6
[AD 407] John Chrysostom on Hebrews 11:23-28
Paul wants to establish many things incidentally and is very full of thoughts. For such is the grace of the Spirit. He does not comprehend a few ideas in a multitude of words but includes great and manifold thought in brevity of expressions. Observe at least how, in the midst of exhortation and when discoursing about faith, he reminds us of the source of the reality as seen in its type and mystery. “By faith,” he says, “he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them.”But what is the “sprinkling of blood”? A lamb was slain in every household, and the blood was smeared on the doorposts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled not on the doorposts but in our souls. For even now also the Destroyer is going about in this depth of night, so let us be armed with that sacrifice.… For God has brought us out from Egypt, from darkness, from idolatry. Although what was done was nothing, what was achieved was great. For what was done was blood, but what was achieved was salvation and the stopping and preventing of destruction. The angel feared the blood, for he knew of what it was a type. He shuddered, thinking on the Lord’s death; therefore he did not touch the doorposts. Moses said, “Smear,” and they smeared and were confident. And you, having the blood of the Lamb himself, are you not confident?

Source: ON THE EPISTLE TO THE HEBREWS 27.1
[AD 407] John Chrysostom on Hebrews 11:23
3. [Hebrews 11:23] "By faith, Moses when he was born, was hid three months of his parents." Do you see that in this case they hoped for things on the earth after their death? And many things were fulfilled after their death. This is for some who say, 'After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.'

Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.

He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For "by Faith" (he says) "the harlot Rahab perished not with them that believed not, when she had received the spies with peace." And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.

But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? "They saw" (he says) "that he was a proper child." The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.

And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For "the receiving with joyfulness the spoiling of their goods" [Hebrews 10:34], and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it.

"And" (he says) "they were not afraid of the king's commandment," although that was in operation, but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?

Source: Homily 26 on Hebrews
[AD 458] Theodoret of Cyrus on Hebrews 11:23-28
What was a type of Christ, the similarity to the reproaches of Christ, was committed against religion by the adversaries.

Source: INTERPRETATION OF HEBREWS 11
[AD 458] Theodoret of Cyrus on Hebrews 11:23-28
How would he, without faith, have believed that death would be prevented by the blood of a sheep? He recognized in advance the reality in the type and had a premonition of the power of the Lord’s blood.

Source: INTERPRETATION OF HEBREWS 11
[AD 893] Photios I of Constantinople on Hebrews 11:23-28
What is the “abuse suffered for the Christ”? It is bearing the reproach of such things, while revealing the reproach that Christ endured. Or it can mean that Moses endured reproach because of Christ—for “the rock was Christ”—since it was likely that Moses was vilified when he heard, “You don’t wish to kill me in the same way that you killed the Egyptian yesterday, do you?” That is the “abuse suffered for the Christ,” namely, to suffer ill until one’s end and last draught of breath, just as Christ himself was reviled and heard, “If you are the Son of God, come down from the cross.” For both were reviled by their very own countrymen for whom they were doing good works.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.26
[AD 990] Oecumenius on Hebrews 11:23-28
He did not fear lest Pharaoh’s wrath be so great so as to investigate him as he fled. Therefore he did not run far away, but from where he could return. And that was done by faith.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.4
[AD 407] John Chrysostom on Hebrews 11:24-26
4. Next again an example appropriate to them, or rather greater than that. For, says he, [Hebrews 11:24-26] "by faith Moses when he had come to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward." As though he had said to them, 'No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king's son, has he despised this, as Moses did.' And that he did not simply leave [these things], he expressed by saying, "he refused," that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.

And see how admirably Paul has put it. He did not say, 'Esteeming heaven, and the things in heaven,' 'greater riches than the treasures of Egypt,' but what? "The reproach of Christ." For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.

"Choosing rather" (he says) "to suffer affliction with the people of God." For you indeed suffer on your own account, but he "chose" [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.

"Than" (he says) "to enjoy the pleasures of sin for a season." He called unwillingness "to suffer affliction with the" rest "sin": this, he says, [Moses] accounted to be "sin." If then he accounted it "sin" not to be ready to "suffer affliction with" the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.

But this he did, seeing some great things before him. "Esteeming the reproach of Christ greater riches than the treasures of Egypt." What is, "the reproach of Christ"? It is being reproached in such ways as you are, the reproach which Christ endured; Or that he endured for Christ's sake: for "that rock was Christ" [1 Corinthians 10:4]; the being reproached as you are.

But what is "the reproach of Christ"? That [because] we repudiate the [ways] of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, "Will you kill me as you killed the Egyptian yesterday?" [Exodus 2:14] This is "the reproach of Christ," to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, "If Thou be the Son of God" [Matthew 27:40], from those for whom He was crucified, from those who were of the same race. This is "the reproach of Christ" when a man is reproached by those of his own family, or by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefited [by him].

In these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather "the reproach of Christ" than of Moses inasmuch as He suffered these things from "His own." [John 1:11] But neither did the one send forth lightnings, nor the Other feel any [anger], but He was reviled and endured all things, while they "wagged their heads." [Matthew 27:39] Since therefore it was probable that they [the readers] also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease is [the portion] of sin; but to be reproached, of Christ. For what then do you wish? "The reproach of Christ," or ease?

Source: Homily 26 on Hebrews
[AD 160] Shepherd of Hermas on Hebrews 11:25
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. While tortured and punished, therefore, for a whole year, he remembers at last.

Source: Shepherd of Hermas Similitude Sixth
[AD 215] Clement of Alexandria on Hebrews 11:26
By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing Him who is invisible."

Source: Clement of Alexandria Stromata Book IV
[AD 1274] Thomas Aquinas on Hebrews 11:26
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. For his words had efficacy from God’s power alone. Through this blessing the younger ruled the older. But this did not pertain to their persons, but to the two peoples that sprang from them: ‘over Edom I will stretch out my shoe’ (Ps. 107:10). For the Edomites who sprang from Esau were subject to the people of Israel. This signified that the younger people, i.e., the Gentiles, by faith were to supplant the older people, namely, the Jews: ‘Many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven’ (Mt. 8:11). But that blessing which concerned the coming faith of the Gentiles was made by faith, because it looked to something in the future.

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 in 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. With this gesture he chose Ephraim over Manasseh as to dignity, because the royal dignity came from Ephraim, namely, Jeroboam. But this blessing was by faith, because it was revealed to him that it would be thus in the future. This blessing referred to the people who came out of them and not to their persons. Likewise, by faith he adored the top of his rod. This is recorded in Genesis (49), where it is stated that he made Joseph swear that he would bury him in the tomb of his fathers; and after the oath, he adored the top of the coffin, as our version has, or at the top of his rod, as the Septuagint says, or at the top, as is had in the Greek. And all this can stand, because he was old and carried a rod; or he took Joseph’s scepter until he vowed, and after returning it he adored not the rod nor Joseph, as some wickedly thought, but God Himself. This he did, leaning on the top of his rod. He did this, moved by the consideration of Christ’s power, which Joseph’s power prefigured. For being the prefect in Egypt, he carried a scepter as a sign of his power: ‘You that rule them with a rod of iron’ (Ps. 2:9). Or if he adored the top, the sense is the same, because he adored Christ signified by that rod, just as we adore the Crucified and the Cross by reason of Christ, Who suffered on it. Hence, properly speaking, we do not adore the Cross, but Christ crucified on it.

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. Hence, his faith bore on two things: first, because he believed that the promise He made would be fulfilled by the return of the children of Israel to the promised land; secondly, because he believed that Christ would be born and would rise from the dead in it, and many with him. Hence, he desired to have a part in that resurrection. He says, therefore, By faith Joseph, at the end of his life, made mention of the exodus of the Israelites; and this in regard to the first: and gave commandment regarding his bones, as to the second.

610. - But why did he not cause himself to be carried at once like his father. I answer that he was not able, because he did not then have the power he had at his father’s death. Secondly, because he knew that the children of Israel were to suffer many afflictions after his death. Therefore, to assure them of their deliverance and return to the promised land, he willed his body to remain with them as a consolation. Hence, Moses took it with him, just as each tribe took the body of its father, as Jerome says.

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). But that period is divided into three parts, namely, before the departure from Egypt, during the departure, and after the departure. Therefore, he does three things: first, he shows what happened before the departure; secondly, during the departure (v. 27); thirdly, what happened in the promised land (v. 32). In regard to the first he does two things: first, he shows what occurred at Moses’ birth; secondly, what he did (v. 24).

612. - Here he touches on the history given in Exodus (chap. 1), namely, that the Pharaoh commanded the male children to be killed, lest they be multiplied. Secondly, it is recorded that Moses’ parents, seeing that he was a comely child, hid him for three months: which the Apostle attributes to their faith. For they believed that someone would be born to free them from their slavery. Hence, from the child’s comeliness they believed that some power of God was in him. For they were rude country people, who sweated, working with clay and bricks: ‘A man is known by his look’ (Sir. 19:26). From this we see that although faith is about invisible things, yet through certain visible signs we can rest in it. ‘Confirming the word with signs that followed’ (Mk 16:20). But the fact that they did this from faith and not from carnal affection is evident, because they were not afraid of the king’s edict. Hence, they exposed themselves to danger, which they would not have done, unless they had believed that something great was in store for the child: ‘Do not fear them that kill the body’ (Mt. 10:28).

613. - But on the other hand, they later exposed him; therefore, it was not by faith that they preserved him. I answer that they exposed him, not to destroy him but to keep him from being stolen; hence, they placed him in a small basket, committing him to divine providence. For they believed that he would probably be killed, if he were found among them.

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. But he denied himself to be her son, not in word, but in deed; because against Pharaoh’s will he killed an Egyptian who had harmed a Hebrew. Therefore, he says, by faith, when he was grown up, he denied himself to be the son of Pharaoh’s daughter. With what feelings he did this he shows when he says, rather choosing to be afflicted with the people of God, than to have the pleasure of sin for a time. This indicates his marvelous virtue. For there are two things which men desire most, namely, pleasure and delight in external things; and they flee most from their opposites, namely, pain and affliction, which are opposed to the first, and poverty and abjection, which are opposed to the second. But Moses chose those two, because he preferred pain and affliction to temporal sin’s pleasure, which is always associated with sin. He also chose poverty because of Christ: ‘It is better to be humbled with the meek, then to divide spoils with the proud’ (Pr. 16:19); ‘I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners’ (Ps. 83:11). As to the first he says, rather choosing to be afflicted with the people of God, whom Pharaoh afflicted, than to have the pleasure of sin for a time; which he would have had, if he had afflicted the children of Israel with the Egyptians. As to the second, namely, that he chose poverty, he says: esteeming the reproach of Christ greater riches, i.e., for the faith of Christ, for which he endured a reproach from his brothers, as is stated in Exodus (2:14): ‘Will you kill me, as you did yesterday kill the Egyptian?’ This reproach was a figure that Christ would have to endure reproaches from the Jews: ‘My heart has expected reproach and misery’ (Ps. 68:21). But he esteemed those two things greater riches than the treasures of the Egyptians: ‘The riches of salvation, wisdom and knowledge’ (Is. 33:6).

616. - Then when he says, for he looked unto the reward, he shows that those actions of Moses pertained to faith in Christ. But it should be noted that some things are good and delightful to themselves, and other things sad and evil. But no one may prefer evil things for their own sake, but for an end, as a sick person chooses a bitter potion, and sad things to delightful things by reason of some greater good which he can obtain by them. And so the saints, by hope of the ultimate end of eternal happiness, chose affliction and poverty over riches and pleasures, because by them they would have been hindered from attaining the end they hoped: ‘Blessed are you when they shall revile you, and persecute you, and speak all that is evil against you,’ and he continues: ‘Be glad and rejoice, for your reward is very great in heaven’ (Mt. 5:11); I am your protector and your reward exceedingly great’ (Gen. 15:1). Therefore, he says that he did this because he looked with the eyes of faith to the reward, which he hoped therefrom. Hence, ‘faith is the substance of things to be hoped for; the evidence of things that appear not’, as was stated above.
[AD 407] John Chrysostom on Hebrews 11:27
5. [Hebrews 11:27] "By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible." What do you say? That he did not fear? And yet the Scripture says, that when he heard, he "was afraid" [Exodus 2:14], and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, "not fearing the wrath of the king," with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, 'He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.'

So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, 'Let us see whether God will save me.' And this the devil said to Christ, "Cast Yourself down." [Matthew 4:6] Do you see that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, "he endured as seeing Him who is Invisible."

6. If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

For all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about always in our thoughts. For surely He might justly say to us, "You have forgotten Me, I also will forget you." And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God's remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end. Therefore the prophet says, "I will remember You from the land of Jordan, and from the little hill of Hermon." [Psalm 42:6] The people which were in Babylon say this: being there, I will remember You.

7. Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children [cf.Psalm 137:1]; who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to the captives.

Do you see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to "offer an oblation." [Daniel 2:46]

Do you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.

Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshipped them: Paul was a tent-maker, and they sacrificed to him as a God.

8. Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, "What are you doing? We also are men of like passions with you" [Acts 14:15]; whereas Daniel did nothing of this kind.

For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, "And as to me, O King, this secret has not been revealed to me through any wisdom that is in me." [Daniel 2:30] And again; he was in the den for God's sake, and when the prophet brought him food, he says, "For God has remembered me." [Daniel 14:38] Thus humble and contrite was he.

He was in the den for God's sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.

What do you say? After so many achievements, after the miracle which had been wrought in the den, do you account yourself so humble? Yea, he says; for whatever things we have done, "we are unprofitable servants." [Luke 17:10] Thus by anticipation did he fulfill the evangelical precept, and accounted himself nothing. For "God has remembered me," he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, "We have sinned, we have committed iniquity." [Daniel 4:6] And everywhere they show their humility.

And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. "Who puts on the earth," says he, "as a garment." [See Jeremiah 43:12 and Psalm 104:2] And again, "I have given it to Nebuchadnezzar My servant" [Jeremiah 27:6], and again from what he [the King] says in his letter). And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, "Are you wiser than Daniel?" [Ezekiel 28:3] And after all these things he was thus humble, dying ten thousand times for the Lord's sake.

Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?

9. This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, "Your gifts be to yourself." [Daniel 5:17]

For besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain [of gold]. [Daniel 5:29]

Moreover while Herod on hearing the cry "It is the voice of a god and not of a man," inasmuch as "he gave not God the glory, burst in sunder, and all his bowels gushed out" [Acts 12:22-23; see 1:18], this man received to himself even the honor belonging to God, not words only.

However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, "And as to me, not through any wisdom that is in me." [Daniel 2:30] And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and "they called" the one "Jupiter and" the other "Mercurius." [Acts 14:12]

The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God's account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.

And here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.

But it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel's acceptance.

And what [of this], that he called him "Belteshazzar, the name of" his own "god"? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colors, and who adores the dragon.

Moreover the Babylonians were much more foolish than those at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.

If therefore we wish to obtain all good things, let us seek the things of God. For as they who seek the things of this world fail both of them and of the others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that we may attain also to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 26 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:28-31
"Through faith, he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them. By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do, were drowned. By faith, the walls of Jericho fell down, after they had been compassed about seven days. By faith, the harlot Rahab perished not with them that believed not, when she had received the spies with peace."

1. Paul is wont to establish many things incidently, and is very full of thoughts. For such is the grace of The Spirit. He does not comprehend a few ideas in a multitude of words, but includes great and manifold thought in brevity of expressions. Observe at least how, in the midst of exhortation, and when discoursing about faith, of what a type and mystery he reminds us, whereof we have the reality. "Through faith" (he says) "he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them."

But what is "the sprinkling of blood"? A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the "sprinkling" anointing.) For God has brought us out from Egypt, from darkness, from idolatry.

Although what was done, was nothing, what was achieved was great. For what was done was blood; but was achieved, was salvation, and the stopping, and preventing of destruction. The angel feared the blood; for he knew of what it was a Type; he shuddered, thinking on the Lord's death; therefore he did not touch the door-posts.

Moses said, Smear, and they smeared, and were confident. And you, having the Blood of the Lamb Himself, are you not confident?

2. "By faith, they passed through the Red Sea as by dry land." Again he compares one whole people with another, lest they should say, we cannot be as the saints.

"By faith" (he says) "they passed through the Red Sea, as by dry land, which the Egyptians assaying to do, were drowned." Here he leads them also to a recollection of the sufferings in Egypt.

How, "by faith"? Because they had hoped to pass through the sea, and therefore they prayed: or rather it was Moses who prayed. Do you see that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Do you see that at the same time they both believed, and feared punishment, both in the blood on the doors, and in the Red Sea?

And he made it clear that it was [really] water, through those that fell into it, and were choked; that it was not a mere appearance: but as in the case of the lions those who were devoured proved the reality of the facts, and in the case of the fiery furnace, those who were burnt; so here also you see that the same things become to the one a cause of salvation and glory, and to the other of destruction.

So great a good is Faith. And when we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition be desperate. For what else was left [for them]? They were unarmed, compassed about by the Egyptians and the sea; and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless [He] saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them. [cf. Wisdom 19:20]

3. "By faith, the walls of Jericho fell down, after they had been compassed about for seven days." For assuredly the sound of trumpets is not able to throw down stones, though one blow for ten thousand years; but Faith can do all things.

Do you see that in all cases it is not by natural sequence, nor yet by any law of nature that it was changed, but all is done contrary to expectation? Accordingly in this case also all is done contrary to expectation. For inasmuch as he had said again and again, that we ought to trust to the future hopes, he introduced all this argument with reason, showing that not now [only], but even from the beginning all the miracles have been accomplished and achieved by means of it.

"By faith, the harlot Rahab perished not with them that believed not, having received the spies with peace." It would then be disgraceful, if you should appear more faithless even than a harlot. Yet she [merely] heard what the men related, and immediately believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe — and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.

Source: Homily 27 on Hebrews
[AD 373] Ephrem the Syrian on Hebrews 11:29
“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.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 11:29
Again he compares one whole people with another, lest they should say, “We cannot be as the saints.” “By faith,” he says, “they passed through the Red Sea as if by dry land, which the Egyptians were drowned in trying to do.” Here he leads them also to a recollection of the sufferings in Egypt. How “by faith”? Because they had hoped to pass through the sea, and therefore they prayed, or rather it was Moses who prayed. Do you see that everywhere faith goes beyond human reasonings and weakness and lowliness? Do you see that at the same time they both believed and feared punishment, both in the blood on the doors and in the Red Sea? And he made it clear that it was really water, through those that fell into it and were choked. He made it clear that it was not a mere appearance. Rather it was, as in the case of the lions, those who were devoured proved the reality of the facts; and in the case of the fiery furnace, those who were burned. Here also you see that the same things become to the one a cause of salvation and glory, and to the other of destruction.So great a good is faith. When we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition is desperate. For what else was left for them? They were unarmed, surrounded by the Egyptians and the sea. They must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless God saved them from impossibilities. That which was spread under the one as land overwhelmed the others as sea. In the former case, it forgot its nature; in the latter, it actually armed itself against them.

Source: ON THE EPISTLE TO THE HEBREWS 27.2
[AD 160] Shepherd of Hermas on Hebrews 11:30
"What have they borne? "said I. "Listen "said she: "scourges, prisons, great tribulations, crosses, wild beasts,
[AD 407] John Chrysostom on Hebrews 11:30
“By faith, the walls of Jericho fell down, after they had been encircled for seven days.” For assuredly the sound of trumpets cannot throw down stones, even if one blows for ten thousand years, but faith can do all things.Do you see that in all cases it is not by natural sequence, nor yet by any law of nature, that it was changed, but all is done contrary to expectation? Accordingly, in this case also, all is done contrary to expectation. For since he had said again and again that we ought to trust to future hopes, he again introduced all this argument with good reason, showing that not now only, but even from the beginning, all the miracles have been accomplished and achieved by means of it.

Source: ON THE EPISTLE TO THE HEBREWS 27.3
[AD 99] Clement of Rome on Hebrews 11:31
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. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, "There came men unto you who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom you seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish." Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.

Source: Letter to the Corinthians (Clement)
[AD 165] Justin Martyr on Hebrews 11:31
The red rope, which the spies sent by Joshua, son of Nun, gave to Rahab the harlot in Jericho, instructing her to tie it to the same window through which she lowered them down to escape their enemies, was a symbol of the blood of Christ. By [this blood] those of every nationality who were once fornicators and sinful are redeemed, receiving pardon of their past sin and avoiding all sin in the future.

Source: Dialogue with Trypho 111
[AD 202] Irenaeus on Hebrews 11:31
So also did Rahab the harlot, while condemning herself because she was a Gentile, receive the three speculators who were spying out the land—which three were doubtless the Father, the Son and the Holy Spirit—and hid them in her home. And when the entire city in which she lived fell to ruins at the sounding of the seven trumpets, Rahab and all her house were preserved, through faith in the scarlet sign. So the Lord declared to those who did not receive the Lord—the Pharisees, that is—and to those who despised the scarlet thread, which signified the Passover and the redemption and the exodus from Egypt, that “the publicans and the harlots go into the kingdom of heaven before you.”

Source: AGAINST HERESIES 4.20.12
[AD 253] Origen of Alexandria on Hebrews 11:31
She who was formerly a harlot receives this injunction: All who shall be found in your house shall be saved … if anyone wishes to be saved, let him come into the house of her that was a harlot. Even if anyone of this people [the Jews] wishes to be saved, let him come into this house to obtain salvation. Let him come into this house in which the blood of Christ is the sign of redemption. Let there be no mistake, let no one deceive himself: outside this house, that is outside the ecclesia, there is no salvation. If anyone does go forth, he is the cause of his own death.

Source: HOMILIES ON JOSHUA 3.5
[AD 253] Origen of Alexandria on Hebrews 11:31
Our Jesus [Joshua] sent his spies to the king of Jericho. There they are welcomed by a harlot. But this harlot who received the spies sent by Jesus did so that she might no longer be a harlot. The soul of every one of us was that harlot when we lived in the desires and lusts of the flesh. But our souls received the messengers of Jesus, the angels, whom he has sent before his face to prepare his ways. Every soul who receives them with faith, lodges them not in unworthy and inferior places but in those which are more elevated, because we do not receive Jesus from low and earthly places but as coming forth from the Father and descending from heaven.

Source: HOMILIES ON JOSHUA 1.4
[AD 367] Hilary of Poitiers on Hebrews 11:31
This episode in the Old Testament is a series of important types [sacramenta] of future spiritual events. The harlot takes into her house the two spies sent by Jesus [Joshua] to survey the land. The church, which was a sinner, receives the law and the prophets, sent to spy out the faith of men, and acknowledges that “God is in heaven above and on the earth beneath.” She receives from these same spies the scarlet sign of salvation, a color which is manifestly the color of royalty when considered as a dignity, and, when looked at, the color of blood. Both these features were found in the passion—the Lord was clothed in scarlet, and blood flowed from his side. Manasseh also received scarlet as a sign. The dwellings in Egypt marked with blood were spared, and with blood the book of the covenant was sprinkled and the people sanctified. Every member of the family found outside the house was guilty—a lesson that those apart from those called are responsible for their own death.

Source: TRACTATE OF THE MYSTERIES 2.9.154-56
[AD 373] Ephrem the Syrian on Hebrews 11:31
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. In fact, they had not entered that place for the sake of fornication.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 392] Gregory of Elvira on Hebrews 11:31
Rahab, who is a type of the church, suspended the scarlet thread from her window as a sign of salvation, to show that the nations would be saved through the Lord’s passion.… The house of Rahab and all those with her were saved through the scarlet sign when Jericho was destroyed and burned and its king, a type of the devil, slain. So when this world is destroyed by fire and the devil who now has dominion over the world is overthrown, no one will be preserved for eternal salvation if that one is not found inside the house of the ecclesia which is marked with the scarlet sign, that is, with the blood of Christ. Or again, as in the flood, no one escaped the drowning of the world save those who were preserved in the ark of Noah, which is a type of the church.

Source: ORIGEN’S TRACTATE ON THE BOOKS OF HOLY SCRIPTURE 139
[AD 407] John Chrysostom on Hebrews 11:31
It would be disgraceful, if you should appear more faithless even than a harlot. Yet she merely heard what the men related and then believed. Thereupon the end also followed, for, when all perished, she alone was preserved. She did not say to herself, “I shall be with my many friends.” She did not say, “Can I possibly be wiser than these judicious men who do not believe—and shall I believe?” She said no such thing, but [she] believed what had taken place, which it was likely that they would suffer.

Source: ON THE EPISTLE TO THE HEBREWS 27.3
[AD 458] Theodoret of Cyrus on Hebrews 11:31
Lawlessness of life did not prevent salvation; faith covered the wounds of sin. Now, it is worth admiring the apostle’s wisdom—or, rather, we ought sing the praises of the activity of the divine Spirit in associating a foreign woman and prostitute with Moses, Abraham, Noah, Enoch, and the other saints so as to establish the power of faith and repress the Jews’ conceit. After all, six hundred thousand of them were consumed in the desert on account of lack of faith, as they gained no benefit from the way of life of the law. She on the contrary, though removed from kinship with Abraham, living outside the way of life of the law and spending most of her time in licentious behavior, through faith reaped salvation and foreshadowed in type the church. Just as she with faith gave admission to the spies, so the church did to the apostles. And as she was given the scarlet cord as a sign of salvation, so the church through the Lord’s blood enjoyed the eternal goods.

Source: INTERPRETATION OF HEBREWS 11
[AD 1274] Thomas Aquinas on Hebrews 11:31
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. 31).

618. - He says, therefore, that by faith Moses left Egypt. But, as recorded in Exodus (chap. 2), he first left Egypt after killing an Egyptian; but he left it a second time, when he led all the sons of Israel out of Egypt. But a Gloss explains about the second departure, because he continues, not fearing the anger, i.e., the indignation, of the king. For at his first departure it is recorded in Exodus (chap. 2) that he feared him: ‘He that is good for nothing shall feel the king’s anger’ (Pr. 14:35). But at the second he did not fear him: ‘The just, bold as a lion, shall be without dread’ (Pr. 28:1). But it can be referred to the first.

619. - But didn’t he fear then? I answer that there are two things to be considered in fear: one is that it can be blameworthy, namely, when through fear a person does what should not be done, or neglects to do what should be done. This is not the way Moses feared, because fear did not cause him to neglect helping his brothers. The other can be praiseworthy, namely, when keeping the faith a person flees from danger because of a present fear: ‘When they shall persecute you in one city, flee to another’ (Mt. 10:23). For if a person, while preserving his honor could avoid danger and does not, he would be foolish and tempting God which is diabolical. This is the way Jesus hid from those who would stone Him, and refused the devil’s suggestion to cast Himself down. So, too, Moses, trusting in God’s help, fled for a time, because he feared the king. He proves that he did this by faith, because faith is about invisible things. And he endured, i.e., awaited, the invisible God and his Help as seeing him: Let you heart take courage and wait for the Lord’ (Ps. 26:14). For Moses awaited God’s help at both departures; hence, at the first one he said: ‘The God of my father is my helper’ (Ex. 2:22); and at the second: ‘The Lord will fight for you, and you shall hold your peace’ (Ex. 14:14).

620. - Then (v. 28) he shows what he did as to the way he departed: first, he states what was done in preparing for the departure; secondly, as to the departure itself (v. 29); thirdly, as to shat was done by faith in entering the promised land (v. 30).

621. - In regard to the first, he alludes to the history recorded in Exodus (12), where the Lord commanded them before the departure of the children of Israel, namely, that same night, to immolate a lamb and put its blood on both the side posts and on the upper door posts of the houses: then they were to eat the flesh roasted at the fire, and unleavened bread with wild lettuce, and to do many other things that were to be observed. And this is called the Pasch, i.e., the eating of the lamb and the shedding of blood, these two things occurring at that passage which they were to accomplish the next day. It is called the Pasch from ‘paschin’ in Greek, and ‘passic’ in Latin, or from the word ‘phrase,’ which in Hebrew is the same as ‘passage.’ But this prefigured that Christ would pass out of this world by His passion: ‘That he would pass out of this world’ (Jn. 13:1). It also instructs us that by the merit of His death we have passed from earthly things to heavenly, and from hell to heaven: ‘Come over to me, all ye that desire me’ (Sir. 24:26). This, of course, is accomplished in virtue of Christ’s blood: ‘Having, therefore, a confidence in the entering into of the holies by the blood of Christ’ (supra 10:19). But two passings occurred during that Pasch: one, in which the Lord passed, striking the Egyptians; the other in which the people passed. So, too, with the blood of Christ, Who is the lamb without blemish, the posts of the faithful should be besmeared, namely, their intellect and affections. He says, by faith he celebrated the Pasch, i.e., the eating of the lamb, and the shedding of the blood to be smeared upon the posts of their house. Why did they do this? That he who destroyed the first born of the Egyptians might not touch them: ‘He killed all the firstborn in the land of Egypt’ (Ps. 77:51).

622. - But by whose ministry was this done? Was it done by good angels or the wicked? For it seems to have been the wicked angels: ‘Which he sent by evil angels’ (Ps. 77:49). I answer that it could have been both. Hence, it should be noted that the infliction of punishments is sometimes performed by good angels. For as Dionysius says in The Divine Names (ch. 4), to punish the evil is not evil, but to do evil is evil. For punishment is a work of justice, as is shown by the angel who struck the camp of the Assyrians, because he is believed to have been a good angel (Is. 57). Hence, such punishment is visited indifferently by the good and by the bad; but by the good in a manner different from the bad, because the good does not punish save by exercising divine justice upon the evil (and in Scripture such a work of the devil or of a good angel is attributed to God). But the evil angel, even though he obeys divine justice, does not do this from a love of justice; rather from the perversity of his will he afflicts the good and the bad, and preferably the good, if he is permitted, as in the case of Job. Therefore, the angel who said to Moses (Ex. 12:23): ‘The Lord will pass through, striking the Egyptians’ was a good angel, since he sometimes speaks in his own person. But sometimes evil spirits serve a good angel; hence, he used the services of their evil and perverse wills in the slaughter. Therefore, he says: ‘Indignation and wrath and trouble, which he sent by evil angels’ (Ps. 77:49). Therefore, the evil angel did not touch those who were sealed with blood, being restrained by terror and fear of God; but the good were deterred, wondering at God’s power.

623. - Then (v. 29) he shows what he did in the very passing: first, he shows this; secondly, he shows that his 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. The other was on God’s part, namely, that the waters acted as a wall for them. But this was by faith, for the working of miracles is attributed to faith: ‘If you have faith as a grain of mustard seed, you shall say to this mountain, Remove from hence, thither, and it shall remove’ (Mt. 17:19). Then he shows that this pertains to faith, because the Egyptians attempting this, i.e., willing to try it, were swallowed up, because they did not have faith: ‘You stretch forth your hand, and the earth swallowed them’ (Ex. 15:12).

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. This is mentioned in Jos. (6), where it is stated that at God’s command the priests for seven days should go around the first city beyond the Jordan, namely, Jericho, with the ark of the covenant, and on the seventh day the walls fell down. Here was something on the part of men, namely, that at the Lord’s command they went round, believing that God’s command would be fulfilled, and something on God’s part, namely, the walls fell down by their going round.

625. - Morally, Jericho is interpreted moon or defect, and signifies this world. Its walls are the obstacles by which some are held fast in the world. By the trumpets, which the Levites and priests sounded, the voice of preachers is signified. By the going round for seven days is designated the course of the present time, which is completed in seven days. By this we are given to understand that all the obstacles of the world fall at the continuous sound of preaching: ‘The weapons of our warfare are not carnal, but mighty to God unto pulling down of fortifications, destroying counsels and every height that exalts itself against the knowledge of God’ (2 Cor. 10:4).

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. Or she was literally a harlot, with whom they stayed, not to sin but to hide. For the houses of such persons are visible especially at night. But they had come at night. Furthermore, her house was adjacent to the wall. But harlots take everyone without exception; therefore, it was easier for them to hide with her. Therefore, she was freed by faith, hence, he says, by faith Rahab the harlot did not perish with those who were disobedient [unbelievers], because she had given friendly welcome to the spies. She did not perish with the unbelievers, who perished corporally, because the spies had sworn to free her and everyone of her father’s house; which they did. But why had they turned to her? Possibly because she would be less guilty, receiving all indiscriminately. Furthermore, it was not fitting that their safety be the occasion of death for the one harboring them. But by the fact that she was freed by receiving them is designated that those who receives the preachers of the gospel are delivered from eternal death: ‘He that receives a prophet in the name of a prophet shall receive the reward of a prophet’ (Mt. 10:11).
[AD 99] Clement of Rome on Hebrews 11:32-40
You see, dear friends, the kind of example we have been given.… If the Lord humbled himself in this way, what should we do who through him have come under the yoke of his grace? Let us be imitators even of those who wandered around “in the skins of sheep and goats” and preached the coming of the Christ. We refer to the prophets Elijah and Elisha—yes, and Ezekiel, too—and to the heroes of old as well.

Source: 1 CLEMENT 16.17-17.2
[AD 165] Justin Martyr on Hebrews 11:32-40
The words describing the death of Isaiah, whom you Jews sawed in half with a wooden saw, were expunged from the Scriptures. This incident was a symbol of Christ, who is going to cut your nation in two, to admit the worthy half into God’s eternal kingdom with the holy patriarchs and prophets. But the rest, he has said, he will condemn to the undying flames of hell, together with all those of all nations who are likewise disobedient and unrepentant.

Source: Dialogue with Trypho 120
[AD 165] Justin Martyr on Hebrews 11:32-40
Notice how the Lord makes the same promises to Isaac and Jacob. Here are the Lord’s words to Isaac: “By your descendants all the nations of the earth shall be blessed.” And to Jacob: “By you and your descendants shall all the families of the earth be blessed.” But the Lord does not address this blessing to Esau or to Rueben or to any other, but only to them from whom Christ was to come through the Virgin Mary in accordance with the divine plan of our redemption. If you were to think over the blessing of Judah, you would see what I mean, for the seed is divided after Jacob and comes down through Judah and Perez and Jesse and David. Now, this was a sign that some of you Jews would certainly be children of Abraham and at the same time share in the lot of Christ, but that others, also children of Abraham, would be like the sand on the beach, which, though vast and extensive, is barren and fruitless, not bearing any fruit at all, but only drinking up the water of the sea.

Source: Dialogue with Trypho 120
[AD 215] Clement of Alexandria on Hebrews 11:32
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.

Source: Clement of Alexandria Stromata Book II
[AD 220] Tertullian on Hebrews 11:32
What is more manifest than the mystery of this "wood,"-that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, -a fact which they cannot deny.

Source: An Answer to the Jews
[AD 253] Origen of Alexandria on Hebrews 11:32-40
Whatever they feared might bring blame upon the elders, rulers and judges they kept from the knowledge of the people. But some of these things have been preserved in the apocryphal books. For an example we shall give the story about Isaiah, witnessed by the epistle to the Hebrews but not written in any of the canonical books of the Old Testament.

Source: LETTER TO AFRICANUS 9
[AD 253] Origen of Alexandria on Hebrews 11:32-40
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. For they do not have perfect delight as long as they grieve for our errors and mourn for our sins. Perhaps you do not believe me when I say this. For who am I that I am so bold to confirm the meaning of such a doctrine? But I produce their witness about whom you cannot doubt. For the apostle Paul is “a teacher of the Gentiles in faith and truth.” Therefore, in writing to the Hebrews, after he had enumerated all the holy fathers who were justified by faith, he adds after all that, “all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.” You see, therefore, that Abraham is still waiting to obtain the perfect things. Isaac waits, and Jacob and all the prophets wait for us, that they may lay hold of the perfect blessedness with us.For this reason, therefore, that mystery of the delayed judgment is also kept until the last day. For there is “one body” that is waiting to be justified. There is “one body” that is said to rise from the dead in judgment. “As it is, there are many parts, yet one body. The eye cannot say to the hand, ‘I have no need of you.’ ”

Source: HOMILIES ON LEVITICUS 7.2.8-9
[AD 311] Peter of Alexandria on Hebrews 11:32
For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, "unless "as says the apostle, "the time should fail me in speaking."

Source: Peter of Alexandria Canonical Epistle
[AD 373] Ephrem the Syrian on Hebrews 11:32-40
In order not to repeat all the details in his review of the works of faith, Paul stopped relating the stories of these ancient fathers, deciding not to describe their actions in their different aspects. However, he did not omit other cases, which he included in a short account, … that is, about the faith of Gideon, who defeated ten thousand Midianites with three thousand soldiers, and Barak, who by his faith destroyed the army of Sisera; and Samson, who by his faith killed one thousand men with the jaw of an ass; and Jephthah, who by his faith conquered twenty-two cities of the sons of the Ammonites; and David, who by his faith beat and killed Goliath; and Samuel, who by his faith prevailed among the Philistines; “and about the other prophets, who by faith conquered kingdoms” (in prophecy, not in the sword), “enforced justice” (that is, through the revenges and punishments that they inflicted on the impious), “received promises” (like Elisha, who went into ecstasy), “stopped the mouths of lions” (like the house of Daniel), “quenched raging fire” (like the house of Hananiah), “escaped the edge of the sword” (like those whom the Chaldaeans tried to slay together with the wise men of Babylon, and also Uriah and Elijah, and other prophets), “won strength out of weakness” (like King Hezekiah and Elisha), “became mighty in war” (like Abraham, Lot, Moses and Joshua), and “put foreign armies to flight” (like Samson, Barak, David and his companions, who were mentioned above).“Women received their dead by resurrection,” like Silomaea and Zarephath, who had them from Elijah and his disciple. Others, however, who were given to death despised their own life, like the seven brothers together with their mother. Even though they did not do what their companions had done in faith, they nevertheless desired death in their expectation and believed that they would have deserved to obtain “a better resurrection.”
“Others had trial of mocking and scourging,” like Elisha, or “were imprisoned and chained,” like Jeremiah and Micah.
“They were stoned,” like Moses and Naboth; “sawn in two,” like Zechariah and Isaiah; “tempted” in different manners, like Job; and “killed with the sword” like Micah, Uriah and John. “They went about in the skins of sheep and goats,” like Elijah and Elisha. “They were destitute, afflicted and ill-treated—of whom the world was not worthy,” like the prophets whom Obadiah hid and nourished with food. “They wandered in deserts, in mountains, in dens and caves of the earth,” and when Jezebel heard about the reputation of those hiding, she looked for them, but Obadiah made them run away and take refuge in other places.
Their great afflictions testify before everybody that they remained in faith “and did not even receive their promises.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 373] Ephrem the Syrian on Hebrews 11:32-40
Even though we come later in the test of temptations, it was previously promised to us that “apart from us they should not be made perfect.” In fact it does not happen that, since our brothers lived before, they will have their reward before. There is a single day of retribution for all the afflictions which people endured and endure.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 379] Basil of Caesarea on Hebrews 11:32-40
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.

Source: LETTER 42
[AD 407] John Chrysostom on Hebrews 11:32-40
“And what shall I more say? For time would fail me to tell.” After this Paul no longer puts down the names, but, having ended with a 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. However, he does not set them aside but runs over them, doing both very judiciously, avoiding satiety without spoiling the closeness of the argument. He was neither altogether silent, nor did he speak so as to annoy, for he effected both points. For when a person is contending vehemently in argument, if he persists in contending, he wears out the hearer, annoying him when he is already persuaded and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient. “And what more do I say?” he says. “For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets.”Some find fault with Paul because he puts Barak, Samson and Jephthah in these places. What do you say? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life but only whether they did not believe and shine in faith. “And the prophets,” he says, “who through faith conquered kingdoms.” Do you see that he does not here testify to their life as being illustrious, for this was not the point in question; the inquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?
“By faith,” he says, “they conquered kingdoms”—those with Gideon. “Enforced justice.” Who? The same. Plainly, he here means kindness. I think it is of David that he says “they received promises.” But of what sort were these? Those in which the Lord said that his “sons shall sit upon” his “throne.”
“Stopped the mouths of lions, quenched raging 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 diverse temptations; and yet not even so did they despair. For this is faith. When things are turning out adversely, then we ought to believe that nothing adverse is done but all things in due order.
“Escaped the edge of the sword.” I think that he is again speaking of the three children.
“Won strength out of weakness.” Here be alludes to what took place at their return from Babylon. For “out of weakness” is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only but also “become mighty” and “put foreign armies to flight”? “But to us,” someone says, “no such thing has happened.” But these are figures of “the things to come.” “Women received their dead by resurrection.” He here speaks of what occurred in regard to the prophets Elisha and Elijah, for they raised the dead.

Source: ON THE EPISTLE TO THE HEBREWS 27.4
[AD 407] John Chrysostom on Hebrews 11:32-40
After he said, “They were put to death by the sword, and others were tortured,” after he recounted many and different modes of martyrdom, he went on to say, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and run with perseverance.” Do you see that he called Abel a martyr, as well as Noah, Abraham, Isaac and Jacob? For some of these died for God’s sake in the same way that Paul spoke of when he said, “I die daily”;11 they died not by dying but only by their willingness to die.

Source: DISCOURSES AGAINST JUDAIZING CHRISTIANS 8.8.3
[AD 407] John Chrysostom on Hebrews 11:32-40
“Others suffered mocking and scourging, and even chains and imprisonment.” He ends with these, things that come nearer home. For these examples especially bring consolation when the distress is from the same cause, since even if you mention something more extreme, yet unless it arises from the same cause, you have effected nothing. Therefore, he concluded his discourse with this, mentioning “chains, imprisonments, scourges, stonings,” alluding to the case of Stephen, also to that of Zechariah.

Source: ON THE EPISTLE TO THE HEBREWS 27.5
[AD 407] John Chrysostom on Hebrews 11:32-40
Some “escaped the edge of the sword,” and some “were killed with the sword.” What is this? Which do you praise? Which do you admire? The latter or the former? No, he says. The former, indeed, is appropriate to you. The latter, because faith was strong even unto death itself, were a type of things to come. For the wonderful qualities of faith are two; it both accomplishes great things and suffers great things, treating suffering as if it were nothing.

Source: ON THE EPISTLE TO THE HEBREWS 27.5
[AD 407] John Chrysostom on Hebrews 11:32-40
What then is the reward of so great a change? What is the recompense? They have not yet received it but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago but have not yet received their reward. And you who are yet in the conflict, are you vexed?Do you also consider what a thing it is, and how great, that Abraham should be sitting and the apostle Paul waiting till you have been perfected, so that they may then be able to receive their reward? For the Savior has told them before that, unless we also are present, he will not give it to them, just as an affectionate father might say to sons who were well approved and had accomplished their work that he would not give them to eat unless their siblings came. And are you vexed that you have not yet received the reward? What then shall Abel do, who was victor before all and is sitting uncrowned? Or Noah? Or those who lived in those early times, seeing that they wait for you and those after you? Do you see that we have the advantage of them? For “God,” he says, “has provided some better thing for us.” In order that they might not seem to have the advantage over us of being crowned before us, God appointed one time of crowning for all; and he that gained the victory so many years before will receive his crown with you. Do you see God’s tender mercy? And he did not say, “that they without us might not be crowned” but “that apart from us they should not be made perfect,” so that at that time they appear perfect also. They were before us as regards the conflicts but are not before us as regards the crowns. God did not wrong them; God honored us. For they also wait for the siblings, for, if we are “all one body,” the pleasure becomes greater to this body when it is crowned altogether and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their siblings, as in their own, and, for themselves also, it is according to their wish to be crowned along with their own members. To be glorified all together is a great delight.

Source: ON THE EPISTLE TO THE HEBREWS 28.2
[AD 407] John Chrysostom on Hebrews 11:32
4. [Hebrews 11:32] "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. However he does not set them aside, but runs over them, [doing] both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently [in argument], if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient.

"And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets."

Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What do you say? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.

Source: Homily 27 on Hebrews
[AD 420] Jerome on Hebrews 11:32-40
Moses and the prophets went about in goatskins, wandering in their caves and in holes in the ground. They were poor men just like Lazarus, and they suffered calamities and endured hunger.

Source: ON LAZARUS AND DIVES 86
[AD 425] Severian of Gabala on Hebrews 11:32-40
“Of whom the world was not worthy.” … He does not say this about everyone but about the latter ones whom he sees as martyrs, witnesses of faith. He reminds us that these put foreign armies to flight and through their service to their people received grace.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.38
[AD 428] Theodore of Mopsuestia on Hebrews 11:32-40
It is also clear from the passage that when he says, “the dead in Christ will rise first,” he does not mean to neglect the just who died before Christ’s coming. Otherwise, how could he explicitly say in the epistle to the Hebrews, “And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.”

Source: COMMENTARY ON 1 THESSALONIANS 4:16-17
[AD 430] Augustine of Hippo on Hebrews 11:32-40
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.

Source: ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2.50
[AD 458] Theodoret of Cyrus on Hebrews 11:32-40
Their trials, then, were of this kind and number, but they did not yet receive their crowns. The God of all is waiting for the trials of the others so that, with the stadium no more, he may award acclaim to all the victors together.

Source: INTERPRETATION OF HEBREWS 11
[AD 893] Photios I of Constantinople on Hebrews 11:32-40
I suppose he says these things concerning David. And he calls his benevolence “righteousness.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.3
[AD 990] Oecumenius on Hebrews 11:32-40
“The time,” he says, namely, the amount of time that would be fit for an epistle and of such sort to be in due proportion.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.32
[AD 407] John Chrysostom on Hebrews 11:33
"And the prophets," he says, [Hebrews 11:33] "who through faith subdued kingdoms." You see 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. "Wrought righteousness;" who? The same. Plainly he means here, kindness.

I think it is of David that he says "they obtained promises." But of what sort were these? Those in which He said that his "seed should sit upon" his "throne." [Psalm 132:12]

Source: Homily 27 on Hebrews
[AD 407] John Chrysostom on Hebrews 11:34
"Stopped the mouths of lions," [Hebrews 11:34] "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 various temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.

"Escaped the edge of the sword." I think that he is again speaking of the three children.

"Out of weakness were made strong." Here he alludes to what took place at their return from Babylon. For "out of weakness," is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also "wax valiant" and "turn to flight armies of aliens"? 'But to us,' some one says, 'no such thing has happened.' But these are figures of "the things to come."

Source: Homily 27 on Hebrews
[AD 258] Cyprian on Hebrews 11:35
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. But he, trusting in his martyrdom, and promising to himself from the retribution of God the reward of resurrection, exclaimed and said, "Thou indeed impotently destroyest us out of this present life; but the King of the world will raise us up, who die for His laws, unto the eternal resurrection of life."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
[AD 407] John Chrysostom on Hebrews 11:35
"Women received their dead raised to life again." [Hebrews 11:35] He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.

5. [Hebrews 11:35] "And others were tortured, not accepting deliverance, that they might obtain a better resurrection." But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did "not accept [deliverance], that they might obtain a better resurrection." For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order "to obtain a better resurrection," not such as the children of those women.

Here I think he alludes both to John and to James. For beheading is called "torturing." It was in their power still to behold the sun. It was in their power to abstain from reproving [sinners], and yet they chose to die; even they who had raised others chose to die themselves, "that they might obtain a better resurrection."

Source: Homily 27 on Hebrews
[AD 1274] Thomas Aquinas on Hebrews 11:35
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. In regard to this he does three things: first, he gives the names of the fathers and the reason why he passes over their deeds quickly; secondly, he shows what they did by faith (v. 34); thirdly, what they received by faith (v. 33b).

628. - He says, therefore: And what more shall I say? As if to say: I have come to the time they entered the promised land, regarding which a few things remain to be said. For so many things remain to be said that they cannot be explained: For time would fail me to tell of them, i.e., if I wanted to tell of them, there would be insufficient time to do so in a letter, which should be brief. Hence, Jerome writes to Paulinus: ‘The space of an epistle does not allow me to say more.’ Or it can mean the time of life. This is the way John speaks (19.25): ‘But there are also many other signs which Jesus did; which if they were written every one, the world itself, I think, would not be able to contain the books that should be written.’ Where a Gloss says that he is using hyperbole. This is not false, but a figure of speech. In Ps. 39 (v. 6) where we have: ‘I have declared and I have spoken; they are multiplied above number,’ Jerome’s letter says: If I wanted to describe them, there are more than can be described.’

629. - Yet it should be noted that some of them did some good things, and some evil things. Hence, they are listed here only as to the good things they did or received. Yet it is probable that all of them finally were saints. For this reason the Apostle lists them in the catalogue of saints. First, therefore, he mentions Gideon, whose story appears in Judges (chaps. 6-8). He is mentioned first, both because he did nothing evil and because he did something very important; and probably because he received the greatest sign of the incarnation in the fleece and dew, concerning which it says in Ps. 71 (v. 6): ‘He shall come down like rain upon the fleece.’ Secondly, he mentions Barak in Judges (chaps. 4-5), who was not as famous as Gideon, to whom that victory was not credited, but to the woman. Perhaps this is why he passes him by. Thirdly, he mentions Samson Jg (chaps. 13-16), who particularly deserves not to be mentioned here, because he sinned by killing himself. But Augustine in The City of God excuses this, because it is believed that he did this at God’s command. The sign of this is that he could not have destroyed such a house by his own power, but by God’s power, which does not cooperate with evil. Fourthly, he mentions Jephthah in Judges (chaps. 11-12), whom he lists after Samson, because he did not do the great things the latter did.

630. - But there is a question about Jephthah, whether he sinned by immolating his daughter as he vowed. For it seems not, because Judges (11:29) says: ‘The spirit of the Lord came upon Jephthah’ and then mentions the vow and the victory. But Jerome says the contrary, namely, that he was indiscreet in vowing and guilty in paying. I answer that something from the Holy Spirit was there, namely, an impulse to vow in general that he would immolate whatever he came upon that could be immolated; but there was also something from his own spirit, namely, that he immolated what he should not. In this he sinned, but later he repented. Similarly, Gideon sinned by making an ephod and tempting God, when he asked for a sign on the fleece. But he also repented later, as did David, whom he mentions next, saying, David and Samuel, who are discussed in the Books of Samuel, and the prophets, concerning whom time would fail me, if I wished to discuss them.

631. - But the next question is whether all the ones listed were prophets. I answer that the Holy Spirit can move to three things: namely, to know, to speak and to do; and to each of them in two ways. Sometimes He moves to know by making him understand what is seen, as in the case of Isaiah and the other prophets; hence, they are called seers: ‘He that is now called a prophet, in time past was called a seer’ (1 Sam 9:9); but sometimes without an understanding of what is seen, as in Pharaoh’s dream and in Belshazzar’s vision. He also moves one to speak in two ways: sometimes to know what he says, as David, sometimes without knowing, as Caiaphas and perhaps Balaam. Similarly, He sometimes moves one to do something and to know what he is doing, as Jeremiah, who hid his girdle by the Euphrates (Jer. 13:5); and sometimes without knowing, as Augustine On John says of the soldiers who divided Christ’s garments among themselves without knowing the mystery to which that division was ordained. Therefore, it pertains to the notion of a prophet that he know what he sees or says or does. This is the way John says that Caiaphas prophesied, because he had something characteristic of prophecy. But the movement of the Holy Spirit is called an instinct by Augustine.

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. - In regard to the first it should be noted that of all the outward acts of the moral virtues, the acts of courage and justice seem the most important, because they pertain most to the common good. For the republic is defended against its enemies by courage, and is preserved by justice. Hence, the Apostle commends the holy fathers on both: on courage, when he says, by faith they conquered kingdoms, i.e., kings, or even their kingdoms, as David and Joshua. Nevertheless, the saints spiritually overcame kingdoms, namely the kingdom of the devil, of whom Job (41:25) says: ‘He is king over all the children of pride,’ and the kingdom of the flesh: ‘Let not sin reign in your mortal body’ (Rom. 6:12); also the kingdom of the world: ‘My kingdom is not of this world’ (Jn. 18:36). But they conquered by faith: ‘This is the victory which overcomes the world, our faith’ (1 Jn. 5:4). For no one can despise present things except for the sake of goods to come, because it is mainly by contempt that the world is overcome, therefore, because faith shows us the invisible things for which the world is despised, our faith overcomes the world.

634. - He comes then to the acts of justice when he says, wrought justice. For justice is sometimes a general virtue, namely, when it obeys the divine law: ‘The Lord is just and has loved justice’ (Ps. 10:8); ‘It is just to be subject to God’ (2 Macc 9:12); ‘He that does justice is just’ (1 Jn. 3:7). But sometimes it is a special virtue and consists in human actions and exchanges, namely, when a person renders to everyone his due. But the saints had both: ‘This is the inheritance of the servants of the Lord, and their justice with me, says the Lord’ (Is. 54:17); ‘If you desire wisdom, keep justice’ (Sir. 1:33), namely, by obeying the commandments, and also by exercising it toward the people: ‘I have done justice and judgment’ (Ps. 118:121).

635. - Then when he says, they received, he shows what they obtained, because they received the promises. For God’s promise is efficacious, because God never fails to keep His promise: ‘Whatever he has promised he is able to perform’ (Rom. 4:21); ‘The Lord is faithful in all his words’ (Ps. 1 44:13). But on the contrary he says above (11:13): ‘These dies according to faith, not having received the promises.’ I answer that what is said here can be understood in three ways: in one way, that God’s promise is the special one by which He promises the saints eternal life, which no one received before the coming of Christ: ‘To confirm the promises made to the fathers’ (Rom. 15:8); secondly, for the promise to inherit the promised land. This the earlier fathers, namely, Abraham, Isaac and Jacob, did not receive, but the later ones did, as Joshua and the other saints. Thirdly, for a particular promise made to individuals, as to David a kingdom and to Hezekiah health; and these are the promises they obtained.

636. - Then (v. 33b) he mentions particular benefits conferred on them: first, those which pertain to the removal of evil; secondly, to the performing of good (v. 34b). But the evils harmful to man are of two kinds: one is external and the other internal. He mentions the second when he says, they won strength out of weakness. But external evils are of two kinds, because they are caused either by an irrational creature or a rational. The second of these is mentioned when he says, they escaped the edge of the sword. From irrational sources in two ways: living or non-living. He touches on harm inflicted by inanimate things when he says, quenched raging fire; by animate when he says, they stopped the mouths of lions.

637. - He speaks in the plural, although there was only, namely, Daniel, as it is also said in Matthew (2:20): ‘They are dead that sought the life of the child,’ for Herod was the only one who sought to kill the Child. The reason he does this is that he is speaking of all the saints generally, as of one college of saints; therefore, what one does he imputes to others and even to all, because it was done by the power of the Holy Spirit, which is common to all. Hence, even in that text he speaks as though of all. But it can also be said that this was completed in David who, as he says in 1 Sam (17:34). By the lion is spiritually understood the devil: ‘Your adversary the devil, as a roaring lion, goes about seeking whom he may devour’ (1 Pt 5:8). Therefore, one who represses his attacks stops the mouths of lions: ‘I broke the jaws of the wicked man; and out of his mouth I took away the prey’ (Jb. 29:17).

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 Dan (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. Therefore, one who restrains this impulse quenches the violence of fire: ‘Fire has fallen on them and they shall not see the sun’ (Ps. 57:9).

639. - The removal of evil from a rational creature is touched when he says, they escaped the edge of the sword, i.e., the attack of the enemy with sharp swords. But this happened to them very frequently, as is clear in the cases of Joshua, Gideon and David. But by the sword is understood an evil persuasion: ‘Their tongues a sharp sword’ (Ps. 56:7). One escapes those swords, when he puts an evil tongue to silenced: ‘Hedge in your ears with thorns, hear not a wicked tongue’ (Sir. 28:28); ‘The north wind drives away rain, as does a sad countenance a backbiting tongue’ (Pr. 25:23).

640. - Internal harm is infirmity, concerning whose removal he says, they won strength out of weakness, as appears particular in Hezekiah (2 Kg. 20:17). But that infirmity is sin: ‘Have mercy on me, O Lord, for I am weak’ (Ps. 6:3). Therefore, one who rises has recovered.

641. - Then when he says, they became valiant, he mentions the benefits as to the attainment of good; and he mentions three. The first pertains to the fact that acted valiantly; hence, he says, they became valiant in battle, as Joshua: ‘Valiant in war was Jesus, the son of Nun, who was successor of Moses’ (Sir. 46:1). The same is true of many others. The second pertains to the effect of that courage; hence, he says, they put foreign armies to flight, as in the cases of David and of the Maccabees: ‘If armies in camp should stand together against me, my heart shall not fear’ (Ps. 26:3). 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. It is also against the Apostle in Romans (7:3): ‘If her husband be dead, she is delivered from the law of the husband.’ Hence, it should be noted that even in the effects of the sacraments there is a difference. For some sacraments imprint a character, as baptism, confirmation and Orders. And because a character remains in the soul forever, a baptized or confirmed or ordained person should not repeat any of those sacraments, if he rises again. But the other sacraments do not imprint a character, as penance, extreme unction, and the others. Therefore, because they cure something repeatable, they can be repeated: and among these is matrimony. Therefore, he does not say, ‘husbands,’ but their dead, because through the resurrection mothers received their dead sons, whose resurrection was a presage of the coming resurrection begun by Christ.

642. - An account of their resurrection or rather of their revival is found in 1 Kg. (chap. 17) and 2 Kg. (chap. 4). Yet thus revived, they died again: ‘But Christ rising from the dead dies now no more’ (Rom. 6:0); ‘Christ is risen from the dead the first fruits of them that sleep’ (1 Cor. 15:20). But just as those temporal benefits were given to them as to sick persons for sustenance by the merit of their faith, so they were the figures of coming good things, which will be given to us by the merit of faith: ‘And these signs shall follow them that believe. In my name they shall cast out devils; they shall speak with new tongues. They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt him: they shall lay their hands upon the sick, and they shall recover’ (Mk 16:17). All of these Gregory explains of spiritual goods.
[AD 215] Clement of Alexandria on Hebrews 11:36
Wherefore also, having encompassing us such a cloud "holy and transparent, "of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith."
[AD 258] Cyprian on Hebrews 11:36
If the battle shall call you out, if the day of your contest shall come engage bravely, fight with constancy, as knowing that you are fighting under the eyes of a present Lord, that you are attaining by the confession of His name to His own glory; who is not such a one as that He only looks on His servants, but He Himself also wrestles in us, Himself is engaged,-Himself also in the struggles of our conflict not only crowns, but is crowned. But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the "searcher out of the reins and the hearts." He looks through secret things, and beholds that which is concealed. In order to merit the crown from Him, His own testimony alone is sufficient, who will judge us.

Source: Epistle VIII
[AD 407] John Chrysostom on Hebrews 11:36
[Hebrews 11:36] "And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment." He ends with these; with things that come nearer home. For these [ex amples] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning "bonds, imprisonments, scourges, stonings," alluding to the case of Stephen, also to that of Zacharias.

Wherefore he added, "They were slain with the sword." What do you say? Some "escaped the edge of the sword," and some "were slain by the sword." [Hebrews 11:34] What is this? Which do you praise? Which do you admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.

And you can not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind things greater than all that are in this present life, since the "world is not worthy" of them. What then do you wish to receive here? For it were an insult to you, should you receive your reward here.

6. Let us not then mind worldly things, nor seek our recompense here, nor be so beggarly. For if "the" whole "world is not worthy of" them, why do you seek after a part of it? And with good reason; for they are friends of God.

Now by "the world" does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for "better is one that does the will of the Lord, than ten thousand transgressors" [Sirach 16:3]; meaning by "ten thousand" not [merely] many, but an infinite multitude.

Consider of how great value is the righteous man. Joshua the Son of Nun said, "Let the sun stand still at Gibeon, the moon at the valley of Elom" [Joshua 10:12], and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Do you see that these things are for service fulfilling their appointed course?

This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].

Why was this? The name of Joshua [Jesus], was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Do you see the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief part of the creation, on the very head itself as he stood below; that so when you see Jesus in the form of Man saying the same, you may not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs all things; but not openly.

7. But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?

Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere? For why did he not [merely] say, "Let the sun stand still," but added "Let the sun stand still at the valley of Elom," that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course.)

We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? "I and the Father will come unto him," He says, "and We will make our abode with him." [John 14:23] What need have I of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if you had entered into a palace, which would you choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with you? Much rather the latter than the former.

8. But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask you, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the Son of Nun), and that He might teach us? For as when you hear a teacher lisping, and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? You know that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead you on, that you may continually apply yourself to prayer, that you may do it without ceasing, soberly, and with great watchfulness.

And by watching, I do not mean, merely the rising at night, but also the being sober in our prayers during the day. For such an one is called watchful. Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.

9. Prayer is a mighty weapon if it be made with suitable mind. And that you may learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, "Hear what the unjust judge says." [Luke 18:6] Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and "although he will not give him because he is his friend" (He says), "yet because of his importunity he will rise and give to him." [Luke 11:8]  And continued assiduity made her worthy who was unworthy. "It is not meet" (He says) "to take the children's bread and to cast it to the dogs. Yea! Lord!" she says, "for even the dogs eat [the crumbs] from their master's table." [Matthew 15:26-27] Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. "I have heard their groaning" (He says) "and have come down to deliver them." [Acts 7:34] It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. [1 Timothy 5:5]

If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, "Be merciful to me a sinner" [Luke 18:13], we shall obtain all. For though we be not publicans, yet have we other sins not less than his.

For do not tell me, that you have gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, "the ways of those who remember injuries [tend] to death." [Proverbs 12:28, Septuagint] And "He that is angry with his brother without a cause, shall be in danger of hell," and he that "calls his brother a fool" [Matthew 5:22], and senseless, and numberless such things.

But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.

10. Let us then say, even we, "Be merciful to me a sinner," nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, "I am not as this Publican" [Luke 18:11], and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, "Be merciful to me a sinner" [Luke 18:13]; but even if another should so call us, let us not be indignant.

But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, nor confession, but ostentation and vainglory. Is it ostentation (you say) to call one's self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Do you see that this is not confession, nor even candor? You said of yourself that you are such an one: be not indignant if you hear it also said by others, and art reproved.

In this way your sins are made lighter for you, when others reproach you: for they lay a burden on themselves indeed, but you they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, "Let him alone" (he says) "the Lord has bidden him, that He might look on my humiliation" (he says): "And the Lord will requite me good for his cursing on this day." [2 Samuel 16:11-12]

But thou while saying evil things of yourself, even in excess, if you hear not from others the commendations that are due to the most righteous, art enraged. Do you see that you are trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.

Source: Homily 27 on Hebrews
[AD 420] Jerome on Hebrews 11:36-37
I know that some people criticize this passage [Matthew 26:8-11] because one Evangelist said only Judas became indignant since he kept the money purse and was a thief from the beginning, whereas Matthew wrote that all the apostles were indignant. Some may be unaware of the figure of speech called syllepsis, customarily termed “all for one and one for all.” The case is somewhat similar with Paul the apostle, who wrote in his epistle to the Hebrews (though many Latins have doubts about this), describing the sufferings and merits of the heroes of faith, inferring: “They were stoned, they were sawn in two, they were tempted, they were put to death by the sword.” [Hebrews 11:36-37] The Jews assert that only one person, Isaiah the prophet, was tortured. We may also point out that the apostles were indignant for the sake of the poor but Judas for the sake of his own gain. Hence his grumbling was also mixed with his misdeeds, because he had no concern for the poor but only wanted to be able to steal.

Source: COMMENTARY ON MATTHEW 4.26.9
[AD 99] Clement of Rome on Hebrews 11:37
Let us be imitators also of those who in goat-skins and sheep-skins [Hebrews 11:37] went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." [Genesis 18:27] Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." [Job 1:1] But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." [Job 14:4-5] Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that You send me? I am a man of a feeble voice and a slow tongue." [Exodus 4:10] And again he said, "I am but as the smoke of a pot."

Source: Clement's First Letter to the Corinthians, Chapter 17
[AD 325] Lucius Caecilius Firmianus Lactantius on Hebrews 11:37
His temple, He was unwilling to send him with heavenly power and glory, that the people who had been ungrateful towards God might be led into the greatest error, and suffer punishment for their crimes, since they had not received their Lord and God, as the prophets had before foretold that it would thus happen. For Isaiah whom the Jews most cruelly slew, cutting him asunder with a saw,
[AD 380] Apostolic Constitutions on Hebrews 11:37
-one with stones, another with the sword; one they sawed asunder,

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on Hebrews 11:37-40
"They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth."

1. At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.

For consider, I beseech you, Elijah, to whom our discourse has come round today, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that "they were slain with the sword, were stoned," he goes back again to Elijah, who suffered the same things with them. [See 2 Kings 1:8] For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.

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 has not where to lay His head." [Matthew 8:20] Why do I say "no lodging-place"? No standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].

Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. "Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea" [Acts 11:29], which was [the case] of these also.

"Tormented" [or "ill-treated"], he says; that is, suffering distress, in journeyings, in dangers.

But "They wandered about," what is this? "Wandering," he says, "in deserts and in mountains and in dens and caves of the earth," like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.

2. What then is the reward of so great a change? What is the recompense?

They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?

Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till you have been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And are you vexed, that you have not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for you and those after you?

Do you see that we have the advantage of them? For "God" (he says) "has provided some better thing for us." In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with you. Do you see His tender carefulness?

And he did not say, "that they without us might not be crowned," but "that they without us might not be made perfect"; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.

Source: Homily 28 on Hebrews
[AD 220] Tertullian on Hebrews 11:40
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.

Source: On the Veiling of Virgins
[AD 1274] Thomas Aquinas on Hebrews 11:40
643. - Having given examples of the holy fathers of old who did many great things for the faith, the Apostle now gives examples or those who suffered for the faith. In regard to this he does two things: first, he shows how they suffered for the faith; secondly, he shows how the promises made to them were deferred (v. 39). In regard to the first he does two things: first, he mentions the evils inflicted on them by others; secondly, evils voluntarily assumes (v. 37b). Evils were inflicted upon them by others in two ways, namely, sometimes during life, and sometimes in death; these he mentions when he says, they were stoned. During life, evils were inflicted upon them in three ways: some by bodily affliction; some by mockery; and some by imprisonment.

644. - As to the first he says, others were racked. As if to say: So we have said that some have received many good things because of the faith, either by having evils removed, or in the performing of temporal good. In these was prefigured the Old Testament, which conferred temporal goods. But others suffered many things for the faith: of these some were racked by horses as in 1 Maccabees (chap. 2); and in 2 Maccabees (chap. 6) the case of the two children suspended from their mothers’ necks, and in 2 Maccabees (chap. 7) the case of the seven brothers. In those saints, first of all, the New Testament was prefigured; hence, he says, refusing to accept release. For a person subject to punishment is somehow a slave to punishment; therefore, to be delivered from punishment is called a redemption: ‘He redeemed them from the hand of him that afflicted’ (Ps. 77:42).

645. - But he shows why they refused release. It was not because God exercised no providence over them, but that they might obtain eternal life, which is better than release from any present punishment or any resurrection of the present life; hence, he says, that they might rise again to a better life: ‘I will rise again on the last day’ (Jb. 19:25); ‘Your dead men shall live, my slain shall rise again’ (Is. 26:19). Or he says, better, because, by the fact that they suffered greater things for Christ, they earned a greater reward: ‘Star differs from star in glory; so also is the resurrection of the dead’ (1 Cor. 15:41); for those with greater merit shall receive a greater reward; but the merits of martyrs are very great: ‘Greater love than this no man has, that a man lay down his life for his friends’ (Jn. 15:15). However, not every martyr is greater than every confessor, but some martyr can be greater than some confessor; and conversely, some confessor than some martyr, although not universally. For one can be compared to another as to the type of work or as to the degree of charity. But no art of itself is as meritorious as dying for Christ, because a man is giving what is most dear, namely, his own life: ‘Blessed are they that suffer persecution for justices’ sake’ (Mt. 5:10). But if considers the root of all merit, which is charity (1 Cor. 13), then a work proceeding from greater charity is more meritorious. Consequently, one simple confessor could have greater merit before God. But the Apostle is speaking of the type of work, saying, that they might rise again to a better, i.e., a greater and more glorious, life. Hence, better implies a comparison between the state of the present life and the future resurrection, or a comparison between the glory of the resurrection of one person and the glory of another.

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. 50:6); and Jeremiah (20:8) says: ‘The word of the Lord is made a reproach to me, and a derision all the day.’ In regard to deeds he says, and scourging, as Micah, of whom it is written in 1 Kg. (22:24) that Zedekiah struck him on the cheek. In all of this the sufferings of the New Testament are prefigured: ‘We have been made a spectacle to the world, and to angels and to men’ (1 Cor. 4:9).

647. - Then when he says, and even chains, he mentions the evils inflicted on the saints by imprisonment, as Jeremiah, of whom it is written in 20 (v. 2) that he was put in the stocks. But not only chains, but imprisonment, as Jeremiah (chaps. 37 & 38) and Micah (1 Kg 22:27).

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. 21:13) and Jeremiah, of whom we read that the Jews stoned him in Egypt with stones they had concealed under the brick wall of Pharaoh’s house. And although Epiphanius says that he was drawn, it was generally said that he was stoned. Zechariah, the son of Jehoiada, was also stoned (2 Chr. 24:21). He mentions an unusually cruel death when he says, they were sawn in two. This is because of Isaiah, whom Manasseh caused to be cut with a saw. He speaks in the plural according to the custom of the Scriptures, even though there was only one case. He mentions the third type when he says, they were tempted to consent. He says this because of Mattathias and his sons in 1 Macc. (chap. 2) and Eleazar in 2 Maccabees (chap. 6) and the story of the seven brothers in 2 Maccabees (chap. 7), and yet they were killed: ‘It was better with them that were slain by the sword, than with those that died of hunger’ (Lam. 4:9). In particular Uriah was killed by David (2 Sam. 11:15) and so was Josiah (2 Kg. 23:29).

649. - Then (v. 37b) he mentions the evils voluntarily undertaken. These are reduced to three, namely, external apparel; the state of the person; and dwelling place.

650. - In regard to external apparel he says, they went about in skins of sheep and goats. The former, ‘melota’ in Latin, is a garment made of camel hair, as some say. A goatskin, in addition to being hairy, is vile. These are said of Elijah (2 Kg 1:8), namely, that he was a hairy man with a girdle of leather about his loins. Augustine, in the book, The Lord’s Words, says that such clothing can be worn with an evil intention, as when they are worn from vainglory; but good, if they are worn out of contempt for the world and to chastise the flesh. But especially those who profess a state of repentance should show the signs of their profession; hence, it is lawful for them to use such clothing, as the prophets did: but not for display.

651. - As to the state of the person he says, destitute, because they lacked riches. This prefigured the state of the New Testament, of which it says in Matthew (19:21): ‘If you would be perfect, go sell what you have.’ And this was especially true of Elijah, because he was fed by a raven and by a widow woman (1 Kg. 17); ‘I am poor and in labors from my youth’ (Ps. 87:16); ‘I am needy and poor’ (Ps. 69:6). Afflicted, as Elijah, who fled from the face of Jezebel (1 Kg. 19), and David, who fled from Absalom (2 Sam. 15); and ill-treated with bodily labor, as Elijah who was weary and slept under a juniper tree. 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. Therefore, the Apostle says, the world was not worthy of them. As if to say: Worldly men were not worthy to associate with the just: ‘I have chosen you out of the world; therefore, the world hates you’ (Jn. 15:19).

652. - Then when he says, wandering over deserts, he shows this in regard to their place, because they had no dwelling of their own, but roamed about in deserts, in mountains and in dens and caves of the earth, which are places suited to contemplation and penance. It is called a den, if it is made by art; but a cave, it if is from nature or by some accident, as water corrosion. These are plain in the cased of David (1 Kg. 22:1) and Elijah (1 Kg. 19:9).

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. - He says, therefore: that all these, though well attested by their faith, i.e., by faith they have testimony that they were approved by God: ‘For not he that commends himself is approved, but he whom God commends’ (2 Cor. 10:18); ‘As gold in the furnace he has proved them’ (Wis. 3:6). And yet they did not receive what was promised, i.e., of glory, or the promised land, until Christ: ‘You have been angry with your anointed’ (Ps. 88:39). For they received temporal things, but not spiritual: ‘They died, not having received the promises’ (Heb. 11:13).

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. But this is contrary to the Apostle: ‘We know, if our earthly house of this habitation be dissolved, that we have a building of God, eternal in heaven’ (2 Cor. 5:1). Therefore, the consummation of which the Apostle speaks can refer to the essential reward, namely, to happiness, which is obtained through Christ: ‘For he shall go up that shall open the way before them’ (Mic 2:13), which the saints will not be given generally until after the general resurrection, although some perhaps already have it by a special privilege. Therefore, they are not consummated without us, but are perfected with a double stole, so that, as a Gloss says, the joy of each will become greater in the common joy of all. Hence, God provides for us in this matter. Therefore, he says, Since God has foreseen something better for us: ‘Behold how good and how pleasant it is for brethren to dwell together in unity’ (Ps. 132:1). For man rejoices with many rejoicing: ‘If they kept the faith who waited so long, much more should we who receive right away’ (Gloss); ‘This day you shall be with me in paradise: (Lk. 23:43).