ACC ~ Hebrews 11 v5 - 6

HE EXISTS AND REWARDS. THEODORET OF CYR: 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. INTERPRETATION OF HEBREWS 11.

PAUL TEACHES US TO SEEK GOD. ATHANASIUS: 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. FESTAL LETTERS 11.3.

A LIST OF BIBLICAL IRONIES SHOWING WHERE TO SEEK GOD. PACHOMIUS: 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”;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. INSTRUCTIONS 1.25.

INTRODUCED AGAIN TO THE HOUSE. EPHREM THE SYRIAN: “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. COMMENTARY ON THE EPISTLE TO THE HEBREWS.

FAITH WAS THE CAUSE OF ENOCH’S PLEASING GOD. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 22.4.

THE WOMAN FROM CANAAN. ATHANASIUS: 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. FESTAL LETTERS 9.7.

FREEING THEMSELVES FROM THE BONDS OF ORIGINAL GUILT. BEDE: 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.”HOMILIES ON THE GOSPELS 1.11.

THE CREDAL “I BELIEVE.” RUFINUS: “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? COMMENTARY ON THE APOSTLES’ CREED 3.

A SOUND AND UNIFIED FAITH. LEO THE GREAT: 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. SERMON 25.6.

FAITH IS THE EYE THAT ENLIGHTENS CONSCIENCE. CYRIL OF JERUSALEM: 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. CATECHETICAL LECTURES 5.4.

GOD REWARDS THOSE WHO SEEK HIM. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 22.5.

SEEK GOD BUT NOT DESPAIRINGLY. CHRYSOSTOM: 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 be-cause 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. ON THE EPISTLE TO THE HEBREWS 22.6-7.

IN FAITH THE DEVIL IS DISARMED. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 22.7-8.

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