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.
[3281] or, "bowed himself, made obeisance."
[3282] That is, Jacob obtained the blessing from Isaac, but did not himself receive the good things bestowed by the blessing. Therefore the good things to come were not those of this world. This is a reply to the second, the alternative, interpretation suggested.
[3283] a ponanto. This is the reading of the best mss. and the oldest translation. There seems no reason to adopt the later reading a ponato, "he did not enjoy."
[3284] prosekunesen, as Gen. xlvii. 31. The same word also is used in the LXX. in Gen. xxxvii. 7, 9, 10 , of Joseph's dreams, where our version has "made obeisance" and "bow down ourselves."
[3285] polutropos
[3286] kai tou me epi tois autois auten anamenein
[3287] ta kata
[3288] to pleroma autou
[3289] oudamou gnorimoi gegonasi
[3290] i.e. they hoped that through their child, when they were dead, the promised blessings upon earth (or in the land of Canaan) would be given. In the next sentence St. Chrys. seems to return to the conduct of Joseph, in order to add an observation, which he had omitted before.
[3291] eis polu pareteineto
[3292] e keino energeito
[3293] Aiguptou. This is the approved reading of the sacred text and of St. Chrys. The common editions have e n Aigupto, "in Egypt," in each of the three places where the words recur.
[3294] The later mss. and common editions add some explanatory words, thus: "he suffered for Christ's sake when he was reviled in the matter of the rock, from which he brought out water: and that rock ' (he says) was Christ '" ; they omit the clause next following.
[3295] e pathe ti
[3296] a nesis
[3297] See Ex. ii. 14, 15. St. Chrys. is speaking of Moses' flight after killing the Egyptian.
[3298] Probably this is to be understood according to that said Hom. xii. 5 [supra, pp. 425, 426] of the co-operation of Grace and the human will.
[3299] proskunei, Dan. ii. 46
[3300] manaa, Dan. ii. 46 , according to the translation of Theodotion and the Vatican ms. The Alex. has manna, as has one ms. of St. Chrys.
[3301] The apodosis seems to be, "But yet again for his wisdom," &c., which comes after some parentheses.
[3302] See Dan. iv. 1 , &c.
[3303] ten douleian
[3304] maniaken
[3305] e kroteriaze
[3306] See Dan. iv. 8
[3307] Dan. iii. 1 , &c.
[3308] Bel and the Dragon 24
Homily XXVII.
Hebrews xi. 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. [3309] 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 [3310] 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 [3311] 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"? [3312] 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 [3313] 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" [3314] 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 ye 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. Seest thou that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Seest thou 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 thou seest that the same things become to the one a cause of salvation [3315] 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. Wisd. xix. 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.
Seest thou 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 forthwith 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. [3316] 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, [3317] which it was likely that they would suffer.
[4.] ( Ver. 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 sayest thou? 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, ( ver. 33 ) "who through faith subdued kingdoms." Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?
"By faith," he says, "they subdued kingdoms;" those with Gideon. "Wrought righteousness;" who? The same. Plainly he means here, kindness. [3318]
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." ( Ps. cxxxii. 12.)
"Stopped the mouths of lions," ( ver. 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, [3319] Abraham, Isaac, Jacob, in divers 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 [3320] 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, [3321] no such thing has happened.' But these are figures of "the things to come." ( Ver. 35 ) "Women received their dead raised to life again." He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.
[5.] ( Ver. 35 ) "And others were tortured, [3322] 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. [3323]
Here I think he alludes both to John and to James. For beheading is called "torturing." [3324] It was in their power still to behold the sun. It was in their power to abstain from reproving [3325] [sinners], and yet they chose to die; even they who had raised others chose to die themselves, "that they might obtain a better resurrection."