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The essence of faith and its examples in the person of the first patriarchs (1–7). Examples of faith from Abraham to Moses (8–22). Examples of faith during the time of Moses (23–31). Late time (32–40). Hebrews 11:1. Faith is the substance of things hoped for and the assurance of things not seen. The essence of faith lies primarily in the fulfillment of what is expected, and by this expectation we mean the promised benefits of the future. In relation to the invisible, faith is the same as touch and direct contemplation in relation to the visible. “Faith is the contemplation of the implicit and leads to the same complete conviction in the invisible as in the visible. Just as it is impossible not to believe what is visible, so it is impossible to have faith when one is not convinced of the invisible just as much as of the visible. Objects of hope appear to have no reality, but faith gives them reality; so, for example, the resurrection has not yet happened and does not exist in reality, but hope makes it real in our soul” (Zlat.). Hebrews 11:2. It bears witness to the ancients. "Ancients" - Greek. πρεσβύτεροι - all the many great people of bygone times, guided by faith and who are models for our imitation. Hebrews 11:3. By faith we understand that the worlds were framed by the word of God, so that what is visible was made out of things that are visible. “By faith we know” “How, he says, is it known that God created everything with a “verb”? Reason does not suggest this, and no one was there when this happened. Known by faith; this knowledge is a matter of faith. That is why he said: “by faith we understand” (Zlat.). – “From the invisible came the visible” - in this phenomenon of the world from the realm of the invisible to the realm of the visible, one cannot help but note the special intentionality of God, so that the visible world would not arise from such phenomena that are essentially visible, but through the will of God, so that the origin of the world would be tangible only for faith. Hebrews 11:4. By faith Abel offered God a better sacrifice than Cain; by it he received evidence that he was righteous, as God testified about his gifts; He still speaks with it even after death. “The best sacrifice” - the most excellent, most worthy. “He did, says Chrysostom, a righteous deed, not seeing an example in anyone. In fact, who did he look at and honor God so much? On father and mother? But they insulted God for His benefits. On your brother? But he did not honor Him either. Thus, he himself did a good deed. And while he was worthy of honor, what does he get? Killed." - “By this he received a testimony that he was righteous” (cf. Gen. 4:4). “How else could it be testified that he is a righteous man? Fire, it says (in Scripture), came down and burned his victims. Instead of “the Lord looked upon Abel and his gifts,” one translator reads: and he set on fire. So, God testified in both words and deeds that he is a righteous man” (Zlat.). - “Even after death he still speaks with it.” “In order not to lead them to despair, the apostle shows that Abel received part of the reward. Which? The fact that he is remembered a lot... his brother killed him, but did not kill his glory and honor with him... This is a sign of life when everyone glorifies, extols and pleases; convincing others to be righteous is, of course, a “verb.” It is not so much the word that acts as its suffering. Just as the sky, becoming only visible, “verbs,” so he, being remembered” (Zlat.). Hebrews 11:5. By faith Enoch was translated so that he did not see death; and he was no more, because God had translated him. For before his migration he received a testimony that he pleased God. Hebrews 11:6. And without faith it is impossible to please God; for he who comes to God must believe that He exists and is a rewarder of those who seek Him. “He (Enoch) showed faith greater than Abel’s... Although he lived after Abel, what happened to Abel could have turned him away from virtue... Abel revered God, and God did not deliver him. What is the benefit to the deceased from the fact that his brother is punished?.. Enoch did not say or think anything like that, but left it all, knowing that if there is a God, then without a doubt there is also a rewarder, although at that time they did not yet know anything about the resurrection...” (Zlat.). “The resettlement of Enoch took place soon, at the very beginning, so that humanity would have hope for the end of death, for the destruction of the power of the devil... He first allowed death to strike the righteous, wanting to frighten his father with his son. To show that His definition remains in full force, He immediately subjected this punishment not to evil people, but even to those who pleased Him, that is, blessed Abel; and soon after he brought Enoch away alive. He did not resurrect the first, so that people would not indulge in carelessness, but he resettled the last alive; Abel frightened him, and Enoch inspired him with zeal to please Him” (Zlat.). “Many people ask where Enoch was relocated and why he was relocated, why he did not die, and not only he, but also Elijah, and if they live, then how they live and in what condition. But asking about this is completely unnecessary. Scripture said that the first was translated, and the last was taken up (to heaven), but where they exist and how they exist, this was not added, because it does not say anything other than what is necessary” (Zlat.). “Before his migration he received a testimony that he pleased God.” Thus, according to the apostle, even before the transfer, pleasing God in Enoch had eloquent expression and confirmation - obviously, throughout the entire life of this righteous man; at the same time, the apostle concludes that at the root of this pleasing there must certainly be faith - the living principle of any pleasing to God. The second half of verse 6 defines the objects of faith (that God “is” and that He is a “giver”) with the express desire to provide comfort and exhortation to the patience of the readers. This is what made Enoch happy that he received nothing. He knew that God is a rewarder; but tell me where from? After all, Abel had not yet received retribution. Thus, reason suggested one thing, and faith the opposite of what was visible. So you too, he says, if you see that you are not receiving any reward here, do not be embarrassed” (Zlat.). - “To those who seek Him,” that is, by deeds and vision” (Zlat.). Hebrews 11:7. By faith Noah, having received a revelation of what had not yet been seen, reverently prepared an ark for the salvation of his house; by it he condemned (the whole) world, and became heir of the righteousness of faith. “The example of Enoch was only an example of faith, but Noah (an example) was also of unbelief. Consolation and admonition are perfect when it is visible not only that believers are honored, but also that unbelievers suffer the opposite (Zlat). - “He condemned the world by it” (The addition “all” is not found either in Greek or in the best ancient Slavic texts) - “shows that those were worthy of punishment, who, even as a result of the preparation of the ark, did not correct themselves...” (Zlat.). - “And he became an heir of righteousness by faith,” that is, his righteousness was revealed in this, that he believed God. This is the property of a soul that is sincerely disposed towards Him and does not consider anything more reliable than His words, while the opposite is characteristic of unbelief. It is clear that faith justifies..." (Zlat.). Hebrews 11:8. By faith Abraham obeyed the call to go to the country that he had to receive as an inheritance, and he went, not knowing where he was going. Hebrews 11:9. By faith he dwelt in the promised land as if it were a stranger, and lived in tents with Isaac and Jacob, joint heirs of the same promise; “Since those who believed among the Jews looked at them (the forefathers) as having received countless benefits, then (the apostle) says that none of them received anything, that all remained unrewarded and not one received reward... But seeing that the promise was not fulfilled, he (Abraham) did not lose heart... and was not at all embarrassed, because the promise could be fulfilled later, in his descendants...” (Zlat.). Hebrews 11:10. for he looked for a city that has foundations, whose maker and builder is God. “What does it mean: “the foundations of a propertied city”? Don't the cities here have foundations? In comparison with those they do not have. He is the “artist” and “creator” of God. Oh, what praise to this city!” (Zlat.). Hebrews 11:11. By faith Sarah herself (being barren) received the power to receive seed, and out of season she gave birth, for she knew that He who promised was faithful. “By faith and Sarah herself...” “He began this with the aim of reproaching if they turned out to be more cowardly than the wife. But someone will say, how can one who laughs be called a believer? True, her laughter comes from unbelief, but her fear comes from faith; her words: “they did not laugh” (Gen. 18:15) came from faith. After unbelief disappeared, faith appeared...” (3lat.). Hebrews 11:12. And therefore from one, and, moreover, a dead one, as many were born, as there are many stars in the sky and as countless are the sand on the seashore. Hebrews 11:13. All these died in faith, not receiving the promises, but only saw them from afar, and rejoiced, and said about themselves that they were strangers and strangers on earth; “All these died in faith, not having received the promises...” “Two questions are presented here: how, having said that Enoch was “translated, not to see death, and not found,” now says: “By faith these all died”? And one more thing: how, having said: “not receiving the promises,” does he say that Noah received the salvation of his family as a reward, Enoch was resettled, Abel “still says,” Abraham received the land?.. “All,” he says here, not because they absolutely all died, but because, with the exception of Enoch, everyone we know as dead actually died. And the words: “I do not accept promises” are fair, since the promise given to Noah did not apply to that. What promises is he talking about?.. It was not a promise that Abel became the object of wonder, Enoch was translated, Noah was saved from the flood; all this was given to them for virtue, and was some foretaste of the future... Obviously, here we need to understand special future promises, a hint of which is made in the further words of the apostle; “they saw them from afar and rejoiced” (cf. John 8:56) and by which we should understand everything that was said about the future, about the resurrection, about the Kingdom of Heaven and about everything else that Christ preached when he came to earth - this is exactly what he means by the promises that the patriarchs, although they did not receive, ended their lives trusting in them, but they trusted in faith alone” (Zlat). “They saw them from afar and rejoiced...” “They were so confident in these promises that they even welcomed them, just as sailors, having seen from afar the cities they were striving for before entering them, turn to them with greetings and already consider them theirs” (Zlat.). - “They said about themselves that they were wanderers and strangers on earth...” “The saints were wanderers and strangers. How and in what way? Where does Abraham recognize himself as a stranger and stranger? Maybe he admitted it too. And that David recognized himself as such is beyond doubt. (Ps 39:13). Those who lived in tents and purchased burial places for money were obviously such wanderers that they did not even have where to bury their dead. So what? Didn't they call themselves strangers in relation to only one land of Palestine? No, in relation to the whole universe, and this is fair: they did not see anything in it that they wanted, but everything was strange and alien to them” (Zlat.). Hebrews 11:14. for those who say so show that they are looking for the fatherland. Hebrews 11:15. And if they had in their thoughts the fatherland from which they came, they would have time to return; Hebrews 11:16. but they strove for the best, that is, for the heavenly; Therefore God is not ashamed of them, calling Himself their God: for He has prepared a city for them. They were looking for a fatherland. “Which one? Isn't it the one that was left? No. What would prevent them if they wanted to return there and be its citizens? They were looking for the heavenly fatherland. So they were in a hurry to leave here and so pleased God; therefore God Himself is not ashamed to be called their God. Oh, what an honor! He wanted to be called their God. But what, you say, is important in the fact that He is not ashamed to be called their God, when He is called the God of earth and the God of heaven? This is important, truly important, and a sign of great bliss. Why? Because He is called the God of heaven and earth as well as the God of the Gentiles; He is the God of heaven and earth, as their Creator and Organizer, and He is not called the God of those saints in this sense, but as their close friend” (Zlat.). Hebrews 11:17. By faith Abraham, when he was tempted, offered up Isaac, and having the promise, he offered up his only begotten, “Great indeed is the faith of Abraham. God commanded the opposite of the promises, and yet the righteous man was not embarrassed and did not consider himself deceived” (Zlat.). – “When we are tempted...” (Gen. 22:1). “There was no other reason for the bringing than this. However, didn’t God know that Abraham was a patient and valiant man? Absolutely knew. If he knew, then why did he tempt him? Not in order to find out for himself, but to show others and make his courage obvious to everyone” (Zlat.). - “Sacrificed Isaac.” “The sacrifice was completed and Isaac was slain according to the intention of Abraham” (Zlat.). - “He brought his only begotten...” “As his only begotten? And Ishmael? Where is he from? I call him the only begotten, he says, in relation to the promise” (Heb. 11:18). Hebrews 11:18. of whom it was said, Thy seed shall be called in Isaac. Hebrews 11:19. For he thought that God was able to resurrect from the dead, which is why he received it as an omen. “I thought that God was able to resurrect from the dead.” “The meaning of these words is as follows: by the same faith by which Abraham believed that God would give him a son whom he did not have, by the same faith he was convinced that God would raise the dead and resurrect the slain. It was equally wonderful, that is, according to human understanding, that a son would be born from a womb that was dead, obsolete and already incapable of childbearing, and that the one who had been slain would be resurrected, and yet he believed; his former faith led him to faith in the future” (Zlat.). - “That’s why I received it as an omen” - Greek. όθεν αυτόν καί έν παραβολή εκομίσατο, - glor.: “in the same way he was accepted in parables,” that is, “in an image, since the ram was a parable of Isaac or an image. Since the sacrifice was completed and Isaac was slain in Abraham’s intention, God gave him to the patriarch” (Zlat.). Hebrews 11:20. Isaac blessed Jacob and Esau with faith in the future. “By faith in the future...” “Did the righteous really know the whole future? Certainly. If the Son of God did not reveal himself to those who could not accept Him due to their weakness (Matthew 13:17), then, without a doubt, he revealed himself to those glorified by virtues. So Paul now says that they knew the future, that is, the resurrection of Christ” (Zlat.). - “Isaac blessed Jacob and Esau...” “Although Esau was older, he puts Jacob ahead of him - for his virtues. Do you see what Isaac's faith was like? Why would he really promise such great benefits to his sons, if only not through faith in God? (Zlat.). Hebrews 11:21. By faith Jacob, dying, blessed each son of Joseph and bowed down on the top of his staff. The faith of Jacob mentioned here is very clearly revealed from the very content of his blessings and the prophecies he uttered at the same time, see Gen. 48:13-21. - “And he bowed down on the top of his staff...” “Here the apostle shows that James not only said, but hoped for the future so much that he showed it in action. Since another king had to rise from Ephraim, he says: and he bowed to the top of his staff, that is, being already an old man, he bowed to Joseph, expressing the worship that was to come to him from all the people. This was partly already fulfilled when his brothers bowed to him, but it should have been fulfilled ten generations later” (Zlat.). Hebrews 11:22. By faith Joseph, at his death, recalled the exodus of the children of Israel and testified about his bones. Joseph heard that God announced and promised Abraham: I will give this land to you and to your seed, and therefore, being in a foreign land and not yet seeing the fulfillment of the promise, he did not lose heart, but believed so much that he reminded him of the exodus and made a testament about his bones. Thus, he not only believed himself, but also led others to faith” (Zlat.). Hebrews 11:23. By faith, when Moses was born, he was hidden by his parents for three months, for they saw that the child was beautiful, and they were not afraid of the king’s command. Having spoken about Abel, Noah, Abraham, Isaac, Jacob, Joseph, who are all glorious and famous, the apostle then further strengthens the consolation by presenting unknown persons as examples..., he begins with the parents of Moses, unknown people and who had nothing like the son had... Pharaoh ordered the destruction of all male children, and no one escaped danger. Why did they hope to save their child? By faith. What faith? “You saw it before,” he says, “as a young boy.” His very appearance attracted them to faith (Zlat.). Hebrews 11:24. By faith Moses, when he came of age, refused to be called the son of Pharaoh's daughter, Hebrews 11:25. and would rather suffer with the people of God than have temporary sinful pleasure, Hebrews 11:26. and he considered the reproach of Christ greater wealth for himself than the treasures of Egypt; for he looked to the reward. The Apostle seems to say to them: none of you left either the royal court, or the magnificent court, or such treasures, and did not refuse to be the king’s son when it was possible, as Moses did. And the apostle explained that he did not simply refuse this, saying: “having rejected”, that is, he despised, abhorred... (Zlat.). – “It was better to want to suffer with the people of God” “You, he says, suffer for yourself; but he chose to suffer for others and voluntarily exposed himself to such dangers, when he could have lived piously and enjoyed benefits” (Zlat.). - “Rather than have temporary, sinful pleasure.” What is here called sin is the reluctance to suffer with others: this, he says, he considered a sin. If so, then the great good is the suffering to which he voluntarily underwent, leaving the royal court. He did this, foreseeing something great (Zlat.). – “He considered the reproach of Christ to be wealth.” What does “reproach of Christ” mean? That is, the reproach that you endure, the reproach that Christ endured, or what he suffered for Christ, when they slandered him for the stone from which he brought water: “And the stone,” he says, “is Christ” (1 Cor 10:4). When does reproach of Christ occur? When we, leaving our fatherly customs, suffer reproach, when, suffering, we resort to God... The reproach of Christ is to endure to the end and to the last breath, just as He Himself endured... The reproach of Christ is when one suffers reproach from his own, from those to whom he benefits... A life full of pleasures is sinful, and a life full of reproaches is Christ's... (Zlat.). Hebrews 11:27. By faith he left Egypt, not fearing the king's wrath, for he, as if seeing the Invisible One, was steadfast. “Not being afraid of the king’s wrath...” How do you say, “not being afraid”? Scripture, on the contrary, says that, having heard, he was afraid, therefore he sought salvation in flight, ran away, hid, and after that he was in fear. Take a closer look at what was said: the words: “he was not afraid of the king’s wrath” were said in relation to the fact that he later again appeared before the king. If he had been afraid, he would not have appeared again afterwards and would not have taken upon himself the matter of intercession; and if he took on this task, it means that he relied on God in everything... His very flight was a matter of faith. He did not stay so as not to expose himself to the intended danger...! Yet he did this because “he who has seen and endured what is invisible...” Having in his mind the One who has honored us with true love, and remembering Him, can he feel any sorrow or be afraid of something terrible and dangerous? Will he ever be faint-hearted? Never! (Zlat.). Hebrews 11:28. By faith he celebrated the Passover and the shedding of blood, so that the destroyer of the firstborn would not touch them. What does “shedding of blood” mean?.. Shedding is the anointing of the blood of the Paschal Lamb, the thresholds, performed by the Jews at the command of God and which served to protect them from the destruction assigned to the Egyptians. The remedy was unimportant, but its effects were great; the remedy is blood, and the actions are salvation, protection, deliverance from destruction... Moses said: anoint, and the Jews anointed, and having anointed, they were confident in safety (Golden). Hebrews 11:29. By faith they crossed the Red Sea as if on dry land, which the Egyptians attempted and drowned. How did you cross over by faith? They hoped to cross the sea, and prayed for that, or better yet, Moses prayed. You see how faith always exceeds reasoning, weakness and human insignificance... It saves us even when we find ourselves in a hopeless situation, when death itself threatens us, when our circumstances are desperate (Zlat.). Hebrews 11:30. By faith the walls of Jericho fell, after a seven-day march. The sounds of trumpets cannot destroy stone walls, even if someone trumpets for a thousand years, but faith can do everything (Zlat.). Hebrews 11:31. By faith Rahab the harlot, having received the spies in peace (and leading them through another path), did not perish with the infidels. It is a shame if you have less faith than a harlot. Having heard the words of the messengers, she immediately believed why and the consequences were as follows: when everyone died, she alone was saved (Zlat.). Hebrews 11:32. And what else can I say? I do not have enough time to tell about Gideon, about Barak, about Samson and Jephthah, about David, Samuel and (other) prophets, The apostle gives no more examples, but, having ended as a harlot and being ashamed by the quality of this person, he does not expand further in narratives, so as not to seem verbose; however, he leaves them out imperfectly, but very wisely lists them in passing, achieving a double benefit - avoiding excess and not violating completeness (Zlat.). Some criticize Paul for placing Barak, Samson, and Jephea in this place. But what are you saying? How could he not mention them when he mentioned the harlot? Here we are not talking about other circumstances of their lives, but about whether they had faith, whether they shone with faith (Zlat.). Hebrews 11:33. who by faith conquered kingdoms, did righteousness, received promises, stopped the mouth of lions, Hebrews 11:34. they extinguished the power of fire, avoided the edge of the sword, strengthened themselves from weakness, were strong in war, drove away foreign regiments; “Do you see that the apostle does not testify here about their glorious life? This is not primarily the question here, but rather the revelation of faith. The question is: did they do everything by faith? “By faith,” he says, “he conquered the kingdoms” that were under Gideon. "Telling the truth." Who? The same ones. Or he calls philanthropy here truth. "Receive the Promise". I think he said this about David. What promises did he receive? Those that were contained in the words that his seed would sit on his throne (Ps 131:11). “Blocking the mouths of lions, quenching the fiery power, escaping the sharp sword.” Look how they were in mortal danger - Daniel, surrounded by lions, the three youths who were in the oven, Abraham, Isaac and Jacob - in various temptations, and yet they did not despair (Golden). - “They avoided the edge of the sword...” I think, says Chrysostom, that he also said this about the three youths. - “They were strengthened from weakness, they were strong in war, they drove away the regiments of strangers...” Here he means the circumstances of the exodus from Babylonian captivity. - “From weakness” - i.e. from captivity (Zlat.). When the circumstances of the Jews were in a desperate situation, when they were in no way different from dead bones, then their return (from captivity) took place. Hebrews 11:35. wives received their dead resurrected; others were tortured without accepting liberation in order to receive a better resurrection; “The women received their dead raised again...” Here he speaks of the prophets Elisha and Elijah, who raised the dead. - “Others were tortured, not accepting liberation, in order to receive a better resurrection...” Here, it seems to me, says Chrysostom, he means John the Baptist and James, because beating (αποτυμπανισμός) means cutting off the head. They could have looked at the sunlight, they could have not made accusations, and yet they decided to die; and those who resurrected others chose death for themselves in order to receive a better resurrection. Hebrews 11:36. others experienced insults and beatings, as well as chains and prison, Hebrews 11:37. they were stoned, sawn apart, tortured, died by the sword, wandered around in sheepskins and goatskins, suffering disadvantages, sorrows, and bitterness; He ends the speech with an indication of bonds, prisons, scourging, stoning, meaning what happened to Stephen and Zechariah: “by murder,” he adds, “by the sword.” What are you saying? Some “escape with the sharp edge of the sword”, while others – “kill with the sword”? What does this mean? What are you praising? Why are you surprised? First or last? Truly, he says, to both. The first - because it is close to you, and the last - because faith showed its power at death itself... Both are miracles of faith; both the fact that she does great things, and the fact that she suffers great disasters and does not think about suffering (Zlat.). Hebrews 11:38. those whom the whole world was not worthy of wandered through deserts and mountains, through caves and gorges of the earth. “You cannot,” he says, say that these were sinful and insignificant people; no, even if you pitted the whole world against them, you would see that they tipped the scales and turned out to be more important... What could those for whom there is nothing in the world deserve as a reward here? Here the apostle elevates their minds, teaching them not to cling to the present, but to think about what is higher than all the objects of real life, if the whole world is unworthy of them” (Zlat.). “We never in our dreams experienced what these men spent all their time in, not as punishment for sins, but constantly doing good deeds and constantly being exposed to sorrows. Imagine Elijah, about whom the apostle speaks in the words: “I passed away in the sunshine”, and he ends the example for them, without leaving, however, others, since for them the same thing was an ordinary thing... Due to the abundance of sorrows, they had, he says, neither clothes to cover themselves, nor a city, nor a house, nor a refuge, nor even peace: they “wandered” there and were expelled from there...” (Zlat.). Hebrews 11:39. And all these, who testified in faith, did not receive what was promised, Hebrews 11:40. because God has provided something better for us, so that they would not reach perfection without us. “What, he says, is the reward for such hope? What reward? Great, and so great that it cannot even be expressed in words (1 Cor 2:9). But they have not yet received this, they are still waiting, having died in such sorrows. So much time has already passed since they remained the winners, and have not yet received the reward; and you, while still in the struggle, lament. Think about what it means and what should Abraham and the Apostle Paul expect when you achieve perfection in order to then be able to receive a reward? The Savior predicted that He would not give them a reward until we came, just as a loving father says to well-behaved children who have done their work that He will not give them anything to eat until their brothers come. Are you complaining that you haven't received an award yet? What should Abel do, who conquered first of all and remains uncrowned? What about Noah? What about others who lived in those times and are waiting for you and those who will come after you? Do you see that we have an advantage over them? Therefore, the apostle said well: “It is best for God that I have foreseen for us...” So that it would not seem that they have an advantage over us in that they are crowned first, God determined to crown everyone at the same time, and the one who has won for so many years will receive the crown along with you. Do you see God's care for us? And he did not say: let them not be crowned without us, but: “let them not receive perfection without us”; that means then they will turn out to be perfect. They warned us about our exploits, but they will not warn us about receiving crowns; and this is not injustice to them, but honor to us, since they too are waiting for their brothers. If we are all one body, then it is more pleasant for this body when it is crowned entirely, and not in parts. The righteous are therefore worthy of admiration because they rejoice in the blessings of their brothers as well as their own. And they themselves desire to be crowned with their other members, because there is greater pleasure in general glorification” (Zlat.). You might be interested in: