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Hebrews 11:1. Faith is the substance of things hoped for. Finally, the apostle describes faith to us, saying that it is the realization of what is not yet, and the justification of what has not yet come. For example, the resurrection has not yet come, but faith affirms it and puts it before our eyes. and confidence in the unseen. “Confidence”, that is, indication, detection of the “invisible”. For it causes these things to be perceived by our mind as existing. So, if faith has such power, then why would you want to actually see them to fall from faith? After all, this is nothing other than a falling away from what the righteous live by. For “the righteous shall live by faith” (Hab.2:4; Rom.1:17). Hebrews 11:2. It bears witness to the ancients. That is, in the same faith all the ancients were testified by God: they confessed that they worshiped Him. 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. Since faith is reviled by those who do not understand its power, who say that it is an unproven matter and, obviously, a deception, they show that the greatest deeds are accomplished by faith, and not by reasoning. For what proof do we have that God created by the word that which exists from that which does not exist? Nothing, just faith. So, “by faith we understand that the worlds were built by the word of God,” that is, that the worlds were made perfect by the word of God. Why by faith? because the visible came from the invisible: this is required by faith. Or this way: by the Word of God, by which everything that exists is called into existence from the non-existent. When you hear eyelids, understand everything eternal that is embraced by them, namely, times and everything contained in them; in the improper sense, centuries also mean times, whereas in the proper sense, a century is something other than time: a century is one, and not many of them. Hebrews 11:4. By faith Abel offered God a better sacrifice than Cain; (Gen.4:3–5) Since faith is a great thing and requires a courageous soul, meanwhile the believing Jews have become weak and, although at the beginning they showed faith, but later, under the influence of constant sorrows, they gave in to cowardice, he encourages them first with their own deed, then with Scripture, saying: “The righteous shall live by faith”; further with considerations, saying: “faith is the substance of things hoped for,” now he encourages them with the examples of the great Old Testament men. For whenever a person finds partners in suffering, he calms down and feels relief. So, he brings Abel out and says that by faith he made a “better” sacrifice, that is, more valuable, compared to his brother’s sacrifice. For who else did he see before him? Father or mother? but they offended God. Brother? but he did not honor Him. So, by faith alone he was led to sacrifice the best of what he had, believing that he would receive a reward. by it he received evidence that he was righteous, as God testified about his gifts; For God said to Cain: “Even though you brought the right, you did not share the right” (Gen. 4:7) 16; about Abel he testified that he brought the right (that is, correctly - Ed.), since he brought to the Giver what he received from Him, and he shared the right, because he chose the best, as the Master. They say that fire, descending from heaven, destroyed the victim, from which Cain learned that Abel was preferred. How else? Therefore, one of the translators from Hebrew into Greek conveyed this: “The Lord looked upon the sacrifices of Abel and set them on fire” (cf. Gen. 4:4). with it he still speaks (λαλεί) even after death. That is, through that very faith “he still speaks,” that is, faith brought about the fact that he still lives today, and made him a teacher for everyone, almost saying: “Imitate me, people, and being righteous, please the Creator.” So, he speaks by those who glorify him, preach about him, remember him, just as the sky speaks, being only visible. For it is not so much the word that acts as its suffering. He said this in order to show the faint-hearted that the righteous here, to a certain extent, enjoys honor; so you will enjoy it too. In some lists, however, it is said: λαλείται - speaks from himself, but I think this is incorrect. Hebrews 11:5. By faith Enoch was translated so that he did not see death (cf. Gen. 5:24); and he was no more, because God had translated him. For before his migration he received a testimony that he pleased God. He showed more faith than Abel. For what happened to Abel is capable of confusion, because, despite Abel's righteousness, he was allowed to be killed by his brother. For what would it be if the murderer were punished? What benefit does this have for someone who has already been killed? So, he showed great faith, believing that if not now, then in the next century, God is the rewarder, and with it he pleased God and, having pleased, was “resettled.” So, “by faith... he was translated,” that is, faith, which he pleased, resettled him. Look how through Abel God showed that His definition of death is true; through Enoch he again showed that this definition is temporary and will be destroyed. So, we know that he was resettled alive and that he is still living, but where or how is unknown, since Scripture does not say about this. Hebrews 11:6. And without faith it is impossible to please God 17; If anyone does not believe that there is retribution for the good and the evil, he will not be pleased. For how can anyone walk the difficult path of virtue without being convinced that in the age to come there are varied and constant rewards? Listen to what follows. for he who comes to God must believe that He exists and is a rewarder of those who seek Him. That God exists and that He rewards is something we hold by faith, for some claim that everything that exists exists by itself; and what it is, essentially, is completely incomprehensible to sane people. What does it mean: “to those who seek Him”? That is, those who try to please Him with their lives, and not those who are too concerned with external wisdom. Pay attention to the wisdom of Paul, as he everywhere adds: “repays” for the sake of the cowardice of the believing Jews. 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; (Gen.6) Noah, he says, “received a revelation” from God, that is, he was taught concerning unknown matters and did not remain an unbeliever. On the contrary, although the air was clean, everyone indulged in bliss and did not expect any danger, for nothing of the kind was noticeable, but he, believing God, feared the flood and prepared an ark, through which he saved all his household from the flood (Gen. 6:22). Note that what God promises, the Spirit also predicts, as it is said about Simeon: “it was promised to him by the Holy Spirit” (Luke 2:26). So the Spirit is God. That is, he showed that they were worthy of punishment, since they, even seeing that the ark was being built at that time, did not come to their senses, or did not believe that there would be a flood. and became an heir of the righteousness that is by faith. That is, he received the benefit that he appeared righteous before God: which is the name of “righteousness” that faith gave him. Hebrews 11:8. By faith Abraham obeyed the call to go to the land that he would receive as an inheritance, Since the Jewish believers looked at him and the other patriarchs as having received countless benefits, he intends to show that no one has yet received anything. Therefore, he says that “by faith Abraham obeyed,” having received the command to leave his fatherland. For who did he know that he could imitate? His father was an idolater, he did not hear the prophets. Therefore, to obey God as speaking the truth about what He had promised, and to leave what he possessed, was a matter of faith on his part. and he went, not knowing where he was going. Even if he even knew who prompted him, leaving what was ready, to look for what was not ready? But he did not know what kind of land he was being called to. Hebrews 11:9. By faith he dwelt in the promised land as in a stranger, That land, he says, which God promised to give to him and his seed, he inhabited as if it were a stranger. In what sense is it “alien”? For he also bought a grave for Sarah (Gen. 23:4), and yet he did not doubt and did not say: God lied, but he believed that He who promised would, without a doubt, grant it. He inhabited a land so alien to him that he did not even have his own home, but lived in tents, which is typical for strangers who, not having their own plot, move from one place to another. with Isaac and Jacob, joint heirs of the same promise; And Isaac and Jacob, he says, lived on it as well as on someone else's. The Philistines were jealous of Isaac, and the servants of Abimelech took away his wells and his wife, and then he moved from one place to another (Gen. 26). Jacob was not only persecuted with fear of Esau, but on his way back from Mesopotamia he bought a place where he pitched a tent, and then moved to Bethel, then to Ephrath, without stopping in one place, like a stranger (Gen. 35). Meanwhile, they too were heirs of the promise, like their father. For it is said: “I will give you and your descendants” the land (Gen. 17:8). However, they were not unbelievers. Hebrews 11:10. for he looked for a city that has foundations, That is why, he says, they settled on that land in tents without foundations, because they were expecting a heavenly city with true foundations, always solid and never perishing. Why did God, seeing that they despised the promises of earthly blessings, put them aside, preparing better ones for them, as worthy of such, and not earthly ones. Then, having received an earthly promise, they neglected it and strived for heavenly ones. But you believers, having received the promise of heavenly things, desire earthly things; and aren't you ashamed? whose artist and builder is God. What praise to this city that God is its artist! Hebrews 11:11. By faith Sarah herself (being barren) With the words “Sarah herself,” the apostle shames them, as if saying: the woman believed, and will you not be ashamed if you turn out to be more cowardly than the woman? How did she who laughed believe? Yes, she believed, although she laughed, for then, being convicted, she was afraid, which was the fruit of faith. For it is clear that she believed that the One speaking to her was someone great and higher than man. received the power to receive the seed, That is, she received the ability to perceive and retain the seed of Abraham. Or, since people who have carefully studied this say that a woman also brings in a kind of seed from herself, then in no case should the expression be understood in this way: “to receive the seed,” that is, as if Sarah herself gave the seed. and gave birth out of time, Above he said that she was infertile, now he says that she gave birth at the wrong time. So, she had a double disadvantage - one from nature - she was barren, the other - from old age. for she knew that He who promised was faithful. “Faithful,” that is, she considered it true, for He promised: “I will be with you next year, and Sarah [will] have a son” (Gen. 18:14). 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. Faith accomplished not only what she gave birth to, but she also gave birth to more than even fertile wives would give birth to. Thus, two miracles. In what sense were they countless? After all, they were often countable. Or is this said exaggeratedly, according to the custom of Scripture, as for example: we saw cities reaching even to heaven (cf. Numbers 13:29); or said: “countless,” meaning those who are constantly born again. Hebrews 11:13. All these died in faith, without receiving the promises, Two questions arise here: how does the apostle, having said about Enoch that he was “translated so that he did not see death,” now says: “all these died”? and also, as he said now: “not having received the promises,” although he said that “Abel still speaks,” due to the fact that he is glorified by everyone? and that Enoch "was translated," that Noah received his reward by being saved with his house and being called righteous; and that Abraham begat a son by Sarah. Therefore, understand the words: “all these died” in this sense: those who died, excluding, of course, those who did not see death. “Not having received the promises” is rightly said about everyone. For not only these benefits did the generous God reward for great feats of faith - Abel with the fact that he was in glory among people, Enoch with resettlement, Noah with salvation from the flood, Abraham with childbearing; on the contrary, it is clear that this is only a foretaste and a guarantee of true blessings, which were previously given to the saints for the sake of us faint-hearted ones, so that on the basis of these we would believe in true blessings. But they are destined for something great, something that has never even entered man’s heart, something they have not yet received, just as the Lord says in the Gospel that he who renounces everything in the present age “will receive a hundredfold,” and in the future “will inherit eternal life” (Matthew 19:29). but they only saw them from afar and rejoiced. Here the apostle makes it clear that they both saw and rejoiced, that is, they had a presentiment of the mysteries about the Kingdom of Heaven, the resurrection and unspeakable blessings: the metaphor is taken from the life of sailors who, seeing the desired cities from afar, before entering them, first address them with greetings and already consider them theirs. Or he also understands the descendants of Abraham that they did not receive the promises regarding the land, but from afar they foresaw them, four generations earlier, namely, that their descendants, coming out of Egypt, would become heirs of these promises. But this interpretation, as relating only to the descendants of Abraham, does not stand in connection with the words: “all these.” and they said about themselves that they were strangers and strangers on earth; Not only in the promised land, but throughout the entire universe. Therefore it was not proper to receive it. They were worthy not of her, but of heaven. Their descendants received it, because they were worthy of the land. “I am a stranger and a sojourner among you” (Gen. 23:4), Abraham said to the sons of Heth. But they were all like that, as David testifies: “I am a stranger with You and a stranger, like all my fathers” (Ps. 39:13). 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; By calling themselves wanderers, he says, they show “that they are looking for the fatherland.” So, let's see what kind of fatherland they are “looking for”: is it the earthly one that they left, like Abraham Mesopotamia? But he could return there. And since he did not return, it is clear that he did not remember her and that she was not his fatherland, but wanted a different, better fatherland, that is, a heavenly one, which he did not yet have time to enter. therefore God is not ashamed of them, calling Himself their God: By virtue of such virtue, he says, they are so great before God that He, being the God of the whole world, invisible and visible, is not ashamed to call Himself especially their God (Ex. 3:15), since they are equivalent to all creation, or better, God is called the God of the visible world, as Creator and Lord; therefore He is the God of the pagan peoples; and for them He is like a friend, which is more important. for He has prepared a city for them. He is so unashamed of them that he considers them his own, that he has prepared for them the city they desired, a city in heaven. Hebrews 11:17. By faith Abraham was tempted (Gen. 22) Above all in faith is Abraham. For here not only nature, but also the word of God came into conflict with the divine command. For Who said: “I will give you and your descendants the land” (Gen. 17:8), - He also commands: “Thou shalt offer as a burnt offering” your son (Gen. 22:2). Therefore, it is said that “Abraham is being tested,” not because God had a need to test his virtue, but so that we would learn his virtue through this trial and deeds. Note that temptations are so useful that God not only allows others to inflict them on believers, but also tempts Himself in order to show them to those more experienced. sacrificed Isaac and, having the promise, offered his only begotten, 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 raise from the dead, It is worthy of surprise that he, not having another son on whom he could expect the fulfillment of the promise, but having only one, nevertheless sacrificed him. Why? By great faith. For he believed that God was “mighty” and after his slaughter, having raised him from the dead, would fulfill the promise, and through him, having come to life, would multiply the seed. In what sense was Isaac the only begotten when he also had Ishmael? But as for the promise, he was the only begotten: for he was in the proper sense a seed: “for in Isaac your seed will be called” (Gen. 21:12). that's why I received it as an omen. What does it mean: “as an omen”? That is, as an image, as a demonstration of the mystery relating to Christ. For just as Isaac was then abandoned, and the ram was slain, so Christ alone, being at the same time God and man, according to humanity, was sacrificed for us, but the Divine essence remained uninvolved in suffering. In general, Abraham was the image of God the Father, Isaac - the Son of God: since God, in His great love for mankind, decided to perform this great and surpassing reason sacrament - to give His Son for us, then He wanted to give this, not as His own gift, but as if to repay a debt, while saying the following: I do not give anything new to human nature, sacrificing My Son for it. For Abraham “brought” his son to slay him for Me. Why do I repay a debt and not give a gift? Or “as a sign”, that is, Abraham sacrificed Isaac in a ram, that is, he replaced Isaac with a ram, which was the image of Isaac, that is, the slaughter was depicting Isaac. Hebrews 11:20. Isaac blessed Jacob and Esau with faith in the future. How could he promise his sons so many benefits, living in a foreign land, if he did not believe that God would grant the promise? What does “to the future” mean? Either - for the blessings of the next century, for they knew about the resurrection and these blessings were clear to them, or - for the blessings on this earth that they themselves or their descendants would receive. He prefers Jacob to Esau, as virtuous, as having received the birthright and worthy of preference in everything. Hebrews 11:21. By faith Jacob, dying, blessed each son of Joseph (cf. Gen. 48) and bowed to the top of his staff. Joseph's sons - Manasseh and Ephraim; and although Manasseh was the eldest, Ephraim was the youngest, Jacob blessed Ephraim with greater blessings and the cruciform laying on of hands, and so strongly believed that his blessings would come true and the tribe of Ephraim would rule, which he himself showed. For he bowed down to Joseph as a sign of the worship of all the people. How did you bow? “on the top of his staff”, that is, leaning on the rod due to old age. Some say: he bowed to the top of Joseph’s rod, signifying through the rod the scepter of kingship, which should be the object of worship. Hebrews 11:22. By faith Joseph, at his death, recalled the exodus of the children of Israel and testified about his bones. To such an extent, he says, he believed that the Israelites would be freed from Egypt that he even commanded them with an oath to take his bones with them (Gen. 50:25). And he did this not because he cared about the grave - he, as a very wise man, knew that “the earth is the Lord’s” (Ps. 23:1) - but in order to instill in the people complete confidence that God’s promise would in any case be fulfilled and that they would come out of Egypt. And so that they would not remain in Egypt because of the wickedness there, this pleases God so much that he himself did not want to lay his bones in Egypt. 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 listed the great men who accomplished their feats with the help of faith, he also speaks about the parents of Moses, unknown people, encouraging those faint-hearted by the fact that even the minor deeds of such people matter. Then he exposes even harlots in order to shame them even more. So, he says, why did they hide a three-month-old child, and, moreover, contrary to the command to kill male children? How were you not afraid? Clearly they believed that he would be saved. Why did they believe that he would be saved? because “they saw that the child was beautiful,” that is, beautiful, attractive in appearance, and they believed that God loved him right from the cradle. They, as they say, intended to abandon him, but when the child smiled sweetly, they left him: so everything with him was divine. 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, He reached the example that was most dear to them - Moses, which is why he dwells on it at greater length. The structure of his thoughts is as follows: “by faith Moses refused to be called the son of Pharaoh’s daughter.” When? “Having come of age,” that is, having already achieved courage. Obviously, because he hoped to get something more in return. The word “refused” shows strong hatred and inner disgust for the king’s orders. Look how he calls it a sin not to suffer with his brothers. God reproaches this through the prophets: “and do not grieve because of Joseph’s calamity” (Am.6:6); and one more thing: she did not go out to mourn her neighbor’s house (general thought from Am.5). And the prophet Ezekiel relies on a sign for those who mourn; and those who did not tolerate anything like that, the angels are given the command to beat (Ezek.9:4-6). If those who do not voluntarily suffer with those who suffer sin, then what should we think about those who cause harm to others and commit evil in general? So, he calls participation in royal luxury “temporary sinful pleasure.” Hebrews 11:26. and he considered the reproach of Christ greater wealth for himself than the treasures of Egypt; He did not say: the goods laid up in heaven, but, showing his virtue and encouraging them again, saying: “the reproach of Christ.” For just as Christ was later reviled by those who were favored by Him, and finally crucified, so those who benefited from his benefits did the same with Moses. For the same Jew, who was delivered by Moses from the hand of the Egyptian, said to him the next day: “Who made you a ruler or a judge over us? Are you thinking of killing me as you killed the Egyptian?” ( Ex. 2:14 ). In general, without a doubt, to be reproached or tormented by one’s neighbors and beneficiaries is “reproach of Christ.” And every reproach for good directed against the one who does it, and in general a vain attack, is “reproach of Christ.” So the Lord was slandered and called a friend of the publicans because He ate with them for the sake of their salvation. Therefore, just as luxury is sinful, so reproach is Christ’s. So, do not be indignant if you suffer oppression from your fellow tribesmen, looking to the so glorious Moses and, more importantly, to Christ Himself. And the murmuring against Moses at the rock was a reproach to Christ. For the rock is Christ (1 Cor. 10:4). for he looked to the reward. Hebrews 11:27. By faith he left Egypt, not fearing the king's wrath, What do you say? In the book of Exodus it is written: “Moses was afraid” because “they learned about this matter” (Ex. 2:14). But: “not being afraid” understand here in the sense that Moses again appeared in Egypt and took over the leadership of the Jews. For the one who was afraid should not have returned at all and taken up the old ways. But since he returned again, he showed that he believed in God. So, why didn’t you stay in Egypt, but left it if you really weren’t afraid? Because exposing yourself to obvious danger and saying: won’t God save me? - this is characteristic of those who tempt God and the work of the devil, just as the devil said to the Lord: “throw yourself down” (Matthew 4:6). Or “not being afraid of the king’s wrath,” understand that he ran away, believing that he would run away and that the king, as angry against him, would not pursue him on his side, and if he pursued him, he would not seize him. A sign of this is that he chose to spend time away from his neighbors and went into hiding. Therefore, this is a matter of faith. for he, as if seeing the Invisible, was firm. For, as if seeing that God was with him, he endured everything. For to always have God in mind is a matter of very great patience, as David says: “I always saw the Lord before me” (Ps. 15:8) and further. 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. Paul introduces the sacrament everywhere along the way, just as here, in a series of exhortations, he mentions the sacrament of Easter. For the shedding of that blood, that is, the anointing of the doorposts, signified the shedding of the Blood of the Lord, by anointing with which we avoid in the night of this life the destroyer of the firstborn of all those who are anointed. Therefore, Moses, believing then that the anointing with blood would save the firstborn, commanded the people to do this. Although it was the blood of a lamb, yet, because it represented the Blood of Christ, it showed such power. But you, being anointed with the true Blood, don’t you hope to be protected by it? Of course yes. And he celebrated the Passover, that is, eating lamb and unleavened bread and bitter herbs, and believed that the people, coming out of Egypt, would be saved. For the ritual of that supper was adapted to the exit. Hebrews 11:29. By faith they crossed the Red Sea as if on dry land, So that they don’t say: why are you presenting inimitable men? The people also cited this as an example. Imitate, he says, at least those from the crowd who believed that the water would not drown them, and so took courage, hoping in God that they would pass “through the middle of the sea on dry land” (Ex. 14:21–22); Thus, faith makes the impossible possible. Why don't you believe? which the Egyptians encroached upon and drowned. And no one, he says, can say that it was in the imagination, that there was no water. For that there was a sea, this was proven by the Egyptians, who, although they tried to enter the sea, were drowned by it, since the water suddenly rushed against them, but when the Jews crossed, it stood as a wall: so later the flame directed against the three youths showed that it was really a flame when it destroyed the Babylonians, just as the lions prepared against Daniel tore apart his slanderers. Hebrews 11:30. By faith the walls of Jericho fell, after a seven-day march. “By faith”: for when God commanded, Joshua and the people did not doubt it and did not say: what is this? Can the sounds of trumpets destroy stones and fortresses? But they believed that it would happen, and it happened (Joshua 6). Hebrews 11:31. By faith Rahab the harlot, having received the spies in peace (and leading them through another path) 18, did not perish with the infidels. This is what I said above, brings out the most despicable person in order to shame them through her, if they really turn out to be worse than such a woman, and at the same time showed that the power of faith is great if it produces such an effect even in despicable people. So, she showed her faith by hiding the husbands they were looking for as spies. She would not have hidden it if she had not believed that the city would be taken. For this is what she said: “I know that you will take this land; for we have heard of your works” (cf. Joshua 2:9–10). And she believed what she heard; those who did not believe the miracles of God perished. Hebrews 11:32. And what else can I say? Having brought the speech to the harlot and sufficiently shamed them with the quality of this face, then, for the sake of brevity, he does not list everyone separately, so as not to seem ignorant of decency: however, he does not remain silent at all, but, it would seem, stopping the speech, does not leave without attention. And thus, it does not tire the listener, and it teaches no worse what it wants through the enumeration of a large number of persons. I don't have enough time to tell Which one? Or, in general, this is said, as we usually say, hyperbolically; or: the time required for the message. about Gideon (cf. Judges 6:11–26), about Barak (cf. Judges 4:4–9), about Samson (cf. Judges 14–16) and Jephthah (cf. Judges 11–12), about David (cf. 1 Samuel 16–31, 2 Samuel 1–24, etc.), Samuel (cf. 1 Samuel 1–10) and (other) prophets, Some ask why Jephthah and Samson and Barak are put here. What are you saying? Having spoken about the harlot, why should he not speak about them? There is no need to tell me about the rest of their lives; but if they shone with faith, then pay attention to this. For the apostle is not engaged in writing a life story, but in demonstrating faith. Hebrews 11:33. who by faith conquered kingdoms (cf. Judges 7) The soldiers who were with Gideon. Who? They are also Samson. They repelled the enemies of their relatives and fellow tribesmen, appearing, on the one hand, to be philanthropic towards their own people, and on the other hand, rebelling against the enemies who offended them. This is the property of “truth” - to give everyone their due. Like David, for example. For he says: “The Lord swore to David: I will plant the fruit of your womb on your throne” (Ps. 131:11). This was fulfilled sensually on Solomon, but spiritually on the Lord Jesus, the True Solomon, the peaceful one, the World itself. This is how the name Solomon is interpreted, that is, peaceful. Daniel (Dan.6; Dan.14) and Samson. Hebrews 11:34. extinguished the power of the fire, Three youths (Dan.3:10–22). He didn’t say: they extinguished the fire, but “the power of the fire,” which is stronger. For although he surrounded them, he did not have the power to burn them. Also, three youths, or more accurately, Elijah, the sword of Jezebel (3 Kings 2–18) and David himself, the sword of Saul. Those who returned from the Babylonian captivity: for they were no different from the bones of the dead, as Ezekiel said (Ezekiel 37:11-14). But the weak Hezekiah also received an increase in life (2 Kings 20:1-11). they were strong in war, they drove away foreign regiments; This also applies to the same ones who returned from Babylon. For the neighboring nations, who were always envious of them, then attacked them even more, but they, trusting in the power of God, defeated them by faith (1 Mac.6:28-42; 2 Mac.8:1-6, etc.). Most of all this applies to Samson. Hebrews 11:35. wives received their dead resurrected; The widow of Sarepta through Elijah (1 Kings 17:20–23) and the Somanite woman through Elisha (2 Kings 4:32–37). That is, they were beheaded, like John the Baptist (Matthew 14:3–11), like Jacob, the son of Zebedee (Acts 12:2). Some, however, explained the torment in the sense of scourging with sticks. That is, they could not have denounced those whom they denounced, and thus get rid of the punishment inflicted on them, but they did not want this. in order to receive a better resurrection; “The best” is not the same as the children of those wives; or “best” compared to other people. For the saints will be lifted up in splendor on the clouds to meet the Lord, which elsewhere (Phil. 3:11) is called an uprising - έξανάστασις. And in general - to eternal life. The rest will remain below, and the resurrection will be their eternal punishment. Hebrews 11:36. others have experienced abuse For example, Elisha, who became an object of ridicule for the youths (2 Kings 2:23), or Samson for foreigners, after his eyes were gouged out (Judges 16:25). Many of the prophets, then Peter and John (Acts 5:40–41). For example, Jeremiah (Jer.33:1) and Micah (1 Kings 22:26), and subsequently the apostles, for example, Peter and John (see Acts 5:18, etc.). Hebrews 11:37. were stoned For example, Naboth (1 Kings 21:1–15), and then Stephen (Acts 6:8–15, 7:1–60). For example, Manasseh - Isaiah, who, they say, was even sawed down with a wooden saw, so that this would be the most severe punishment for him, although he was already tortured beyond measure. For example, Micah and Zechariah, John the Baptist and James. Look how some, by faith, “escaped the edge of the sword,” while others “died by the sword.” This is the meaning of faith; she accomplishes great feats and endures great torment, and at the same time does not at all think that she is suffering. So why do you, who have never experienced anything like this before, complain? wandered around in sheepskins and goatskins, For example, the disciples of Elijah - they were so non-covetous. Since the Jews did not yet have such a concept about the apostles, after mentioning them he moves on to the glorious prophet taken to heaven. The expression “wandered” means that they were persecuted and therefore did not stay in one place. “Milk” is the skin of a goat or sheep. For example, the same Elijah and Elisha. For women nourished them. Jezebel, who pursued him, brought Elijah quite a lot of grief. Hebrews 11:38. those whom the whole world was not worthy of, You cannot, he says, say that they, being sinners, endured this, but such as are more valuable than the world itself. Scripture calls both the multitude of people and creation itself “the world.” Here we can mean both. Therefore, he says, if you contrast them with the entire creation along with the people who are contained in it, then you will not find anything equal to them in dignity. Here their hearts are stirred up so that they do not care about anything worldly, if the world is not worthy of the saints. Shame (ύβρις) for you if you receive an award here. For you have shown that you yourself are worthless. If the whole world is not worthy of one saint, then why do you care to have your share in it? wandered through deserts and mountains, through caves and gorges of the earth. For example, Elijah, as well as the prophets who were secretly fed by Obadiah in the cave (1 Kings 18:4). Even the desert, he says, they did not dare to inhabit without fear, but even from there they were driven out by fear, and they moved from one place to another. However, they believed that they would receive eternal consolation from God, and therefore they endured it. Hebrews 11:39. And all these who testified in faith did not receive what was promised. What, he says, are you faint-hearted because, while you are in a feat, you have not yet received awards? All of these saints, although they had already been certified that they had been pleased by faith, had not yet received the heavenly promises. However, some were rewarded with earthly promises, like David. But this is not what they were looking for. The things in heaven are the actual promises. Hebrews 11:40. because God has provided something better for us, so that they would not reach perfection without us. He calls what is best what belongs to our honor. So that it would not seem that they have an advantage over us in that they are crowned first, God has determined for everyone the same time for crowning. And he did not say: so that they would not be crowned without us, but: “so that not without us they would achieve perfection.” Therefore, then they will turn out to be perfect. Nowadays they generally have a guarantee of honor. Otherwise, where do they get the strength to come to the aid of those who call on them? Where do they get the boldness to intercede before God? They will accept perfection then. So, is God fair to them if they preceded us in exploits, and expect us to receive crowns? On the contrary, this is what they desire, namely, to achieve perfection together with their brothers. We are all one body; more pleasure to the body when it is completely crowned. For God is a child-loving Father, Who has many sons: some of them, having quickly finished their work, returned from the fields, while others still remain there, busy with labor. To those who had labored before, He gave some anticipation, commanding them to wait for the brothers for the final feast: they, being philanthropic, joyfully wait so that they can enjoy the common triumph. St. John Chrysostom: “That it occurred to you to make an offering is commendable; and the fact that you unjustly divided (chose the fruits for sacrifice), this was the reason that what you brought was rejected” (In Gen. 18:6). The word “God” from the blessed one. Theophylact omitted. The words in brackets are from the bl. Theophylact is not readable. After “sawed through” in the Russian Synodal translation we read: “subjected to torture,” but the last words of the bl. Theophylact are omitted. You might be interested in: