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Homily 26
29 complete historical source paragraphs and 16 editorial footnotes. Author and edition credits are shown for each record; original wording is retained.
English translation and editorial credits: Thomas Keble, John Keble, Dr. Barrow, Frederic Gardiner.
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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.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-2 · Original source
But on the other hand he obtained the blessing, and yet did not receive it. Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy the blessing, but the blessings went to his posterity, while he himself obtained the “things to come.” For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, “Few and evil have my days been” ( Gen. xlvii. 9 ); while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?
ἀ πώναντο. This is the reading of the best mss. and the oldest translation. There seems no reason to adopt the later reading ἀ πώνατο, “he did not enjoy.”
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-3 · Original source
But on the other hand he obtained the blessing, and yet did not receive it. Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy the blessing, but the blessings went to his posterity, while he himself obtained the “things to come.” For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, “Few and evil have my days been” ( Gen. xlvii. 9 ); while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?
προσεκύνησεν, 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.”
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-4 · Original source
[2.] “By Faith, Jacob when he was a dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. “And worshiped leaning,” he says, “upon the top of his staff.” Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, “And he bowed himself upon the top of his staff.” That is, even though he was now an old man, “he bowed himself” to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren “bowed down” to him: but it was afterwards to come to pass through the ten tribes. Seest thou how he foretold the things which were to be afterwards? Seest thou how great faith they had? How they believed “concerning the things to come”?
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.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-10 · Original source
[3.] ( Ver. 23 ) “By faith, Moses when he was born, was hid three months of his parents.” Dost thou see that in this case they hoped for things on the earth after their death? And many things were fulfilled after their death. This is for some who say, ‘After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.’
Αἰγύπτου. This is the approved reading of the sacred text and of St. Chrys. The common editions have ἐ ν Αἰγύπτῳ, “in Egypt,” in each of the three places where the words recur.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-13 · Original source
[4.] Next again an example appropriate to them, or rather greater than that. For, saith he, ( ver. 24–26 ) “by faith Moses when he was come to years, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward.” As though he had said to them, ‘No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king’s son, has he despised this, as Moses did.’ And that he did not simply leave [these things], he expressed by saying, “he refused,” that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.
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.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-14 · Original source
But this he did, seeing some great things before him. “Esteeming the reproach of Christ greater riches than the treasures of Egypt.” What is, “the reproach of Christ”? It is being reproached in such ways as ye are, the reproach which Christ endured; Or that he endured for Christ’s sake: for “that rock was Christ” ( 1 Cor. x. 4 ); the being reproached as you are.
See Ex. ii. 14, 15. St. Chrys. is speaking of Moses’ flight after killing the Egyptian.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-17 · Original source
[5.] ( Ver. 27 ) “By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible.” What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he “was afraid” ( Ex. ii. 14 ), and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king,” with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, ‘He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.’
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.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-18 · Original source
For all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about alway in our thoughts. For surely He might justly say to us, “Thou hast forgotten Me, I also will forget thee.” And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God’s remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end. Therefore the prophet says, “I will remember Thee from the land of Jordan, and from the little hill of Hermon.” ( Ps. xlii. 6.) The people which were in Babylon say this: being there, I will remember Thee.
μαναὰ, Dan. ii. 46 , according to the translation of Theodotion and the Vatican ms. The Alex. has μαννὰ, as has one ms. of St. Chrys.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-20 · Original source
Dost thou see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to “offer an oblation.” ( Dan. ii. 46.)
The apodosis seems to be, “But yet again for his wisdom,” &c., which comes after some parentheses.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-21 · Original source
And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. xliii. 12 and Ps. civ. 2.) And again, “I have given it to Nebuchadnezzar My servant” ( Jer. xxvii. 6 ), and again from what he [the King] says in his letter). And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, “Art thou wiser than Daniel?” ( Ezek. xxviii. 3.) And after all these things he was thus humble, dying ten thousand times for the Lord’s sake.
Or he does not mean this: but that “By faith, concerning things to come” [means] not [concerning] the world to come, but “concerning things to come” in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 5 · Original source
Seest thou that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? you ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 7 · Original source
“By Faith,” he says, “Isaac blessed Jacob and Esau concerning things to come” (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 8 · Original source
For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, both of there being a recompense, and of awaiting it, not under the same conditions, and of wrestling before the prizes.) And the things also which concern Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word “to thee and to thy seed will I give this land;” and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to “speak of the Exodus, and to give commandment concerning his bones.” He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have “given commandment concerning his bones,” unless he had been fully assured [of this]), they might look for their return [to Canaan].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 10 · Original source
Wherefore, when some men say, ‘See! Even righteous men had care about their sepulchers,’ let us reply to them, that it was for his reason: for he knew that “the earth is the Lord’s and all that therein is.” ( Ps. xxiv. 1.) He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father thither, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 11 · Original source
But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, “the earth is the Lord’s and all that therein is.” ( Ps. xxiv. 1.) Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 12 · Original source
Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 14 · Original source
He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For “by Faith” (he says) “the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 15 · Original source
But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? “They saw” (he says) “that he was a proper child.” The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 16 · Original source
And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For “the receiving with joyfulness the spoiling of their goods” ( c. x. 34 ), and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 17 · Original source
“And” (he says) “they were not afraid of the king’s commandment,” although that was in operation, but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 18 · Original source
And see how admirably Paul has put it. He did not say, ‘Esteeming heaven, and the things in heaven,’ ‘greater riches than the treasures of Egypt,’ but what? “The reproach of Christ.” For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 20 · Original source
“Choosing rather” (he says) “to suffer affliction with the people of God.” For ye indeed suffer on your own account, but he “chose” [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 21 · Original source
“Than” (he says) “to enjoy the pleasures of sin for a season.” He called unwillingness “to suffer affliction with the” rest “sin”: this, he says, [Moses] accounted to be “sin.” If then he accounted it “sin” not to be ready to “suffer affliction with” the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 22 · Original source
[6.] If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 28 · Original source
[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf. Ps. cxxxvii. 1 ); who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to the captives.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 30 · Original source
Do you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 32 · Original source
Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them: Paul was a tent-maker, and they sacrificed to him as a God.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 33 · Original source
For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, “And as to me, O King, this secret hath not been revealed to me through any wisdom that is in me.” ( Dan. ii. 30.) And again; he was in the den for God’s sake, and when the prophet brought him food, he saith, “For God hath remembered me.” ( Bel and the Dragon, ver. 38.) Thus humble and contrite was he.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 35 · Original source
He was in the den for God’s sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 36 · Original source
Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 39 · Original source
[9.] This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, “Thy gifts be to thyself.” ( Dan. v. 17.)
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 40 · Original source
For besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain [of gold]. ( Dan. v. 29.)
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 41 · Original source
The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God’s account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 44 · Original source
And here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 45 · Original source
But it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel’s acceptance.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 46 · Original source
And what [of this], that he called him “Belteshazzar, the name of” his own “god”? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colors, and who adores the dragon.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 47 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 48 · Original source
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.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 26, source paragraph 49 · Original source
καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-6 · Original source
For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, both of there being a recompense, and of awaiting it, not under the same conditions, and of wrestling before the prizes.) And the things also which concern Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word “to thee and to thy seed will I give this land;” and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to “speak of the Exodus, and to give commandment concerning his bones.” He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have “given commandment concerning his bones,” unless he had been fully assured [of this]), they might look for their return [to Canaan].
οὐδαμοῦ γνώριμοι γεγόνασι
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-9 · Original source
But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, “the earth is the Lord’s and all that therein is.” ( Ps. xxiv. 1.) Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.
εἰς πολὺ παρετείνετο
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-11 · Original source
And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For “the receiving with joyfulness the spoiling of their goods” ( c. x. 34 ), and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it.
προσκυνεῖ, Dan. ii. 46
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-19 · Original source
[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf. Ps. cxxxvii. 1 ); who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to the captives.
See Dan. iv. 1 , &c.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-22 · Original source
And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. xliii. 12 and Ps. civ. 2.) And again, “I have given it to Nebuchadnezzar My servant” ( Jer. xxvii. 6 ), and again from what he [the King] says in his letter). And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, “Art thou wiser than Daniel?” ( Ezek. xxviii. 3.) And after all these things he was thus humble, dying ten thousand times for the Lord’s sake.
Bel and the Dragon 24
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 26, editorial note cite_note-28 · Original source
And what [of this], that he called him “Belteshazzar, the name of” his own “god”? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colors, and who adores the dragon.