Thomas Aquinas Commentary Hebrews 11:2-7

"For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear. By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well-pleasing unto God: And without faith it is impossible to be well-pleasing [unto him]; for he that cometh to God must believe that he is, and [that] he is a rewarder of them that seek after him. By faith Noah, being warned [of God] concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith." — Hebrews 11:2-7 (ASV)

Having given a description, the Apostle now clarifies it with an example. In this regard, he does two things:

1. He reveals his thesis in general.
2. He explains it in detail (verse 2).

Regarding the first point, he says: This is how I describe and command faith, and this is nothing new. For by this—that is, by faith—the men of old, the holy fathers, obtained divine approval. They believed and were made ready by faith: Abraham believed God and it was reputed to him unto justice (Genesis 15:6); I have believed; therefore, have I spoken (Psalms 115:10). Among all the fathers of the Old Testament, two especially, David and Abraham, have the testimony of faith.

Then (verse 3) he clarifies his thesis in detail with examples from the ancients:

1. What they believed and taught.
2. What they did (verse 4).
3. What they suffered (verse 35b).

The doctrine of the Old Testament was twofold: one part was clearly given, while the other was hidden behind the veil of figures and mysteries. The first concerned the unity of God and the creation of the world; the second concerned the mystery of the incarnation and redemption. Therefore, just as they observed the Sabbath in memory of the creation, so we observe Sunday in memory of the resurrection.

Regarding the doctrine of the world’s creation, he says, by faith we understand that the world was created by the word of God. This can be read in two ways. In the first way, “by the word of God” is in the ablative case. The meaning then is that we, like the ancients, understand by faith—that is, by the doctrine of faith from the Old Testament—that the world was created, or arranged, by God’s command. As it is written, God said: Let there be light; and the light was made (Genesis 1:3), and, He spoke and they were made (Psalms 32:9).

It pertains to faith that we understand this because, since faith is concerned with things unseen, the world itself was made from invisible things. This refers to prime matter, which, when it is unformed and devoid of all form, is invisible and lacks all structure and disposition. Hence, he says, so that what is seen was made out of things which do not appear.

In the second way, “word” is in the dative case. The meaning then is: We understand through faith, as before, that the world was framed—that is, suited and corresponded to the Word—so that from invisible things visible things might be made. Here it should be noted that the Word of God is God’s very own concept, by which He understands Himself and all other things. God is compared to the creature as an artisan is to an artifact.

We notice that an artisan produces an external work in the likeness of his internal concept; for instance, he builds a house in matter according to the likeness of the house formed in his mind. If the external house conforms to the preconceived idea, it is a properly arranged work; if not, it is not. But because all creatures are arranged in the best way, produced by an artisan in whom no error or defect can occur, they all conform fully to the divine concept in their own way. As Boethius says in his Consolations: “The most beautiful, on bringing forth in His mind a beautiful world, forms it in His likeness and image.” Therefore, the Apostle says, we understand by faith that the world—the entire universe of creatures—was framed, that is, it fittingly corresponded to the Word, God’s concept, just as artifacts correspond to their art: And he poured her out, that is, His wisdom, upon all his works .

He continues, that from invisible things visible things might be made. The common notion among the ancients was that the soul was produced from nothing (Aristotle, Physics, Book 2). When they saw a new work, they said that it was made from invisible things. They either supposed that everything was in everything else, as did Empedocles and Anaxagoras (about whom we will say nothing at present), or they thought that forms were in hiding, as did Anaxagoras. Still others supposed that they were formed from ideas, as did Plato, and others from a mind, as did Avicenna. According to all these philosophers, visible things were made from invisible ideal reasons. But we say, according to the manner stated before, that visible things were produced from invisible ideal reasons in the Word of God, by whom all things were made. These reasons, even though they are the same reality, differ in aspect because of the diverse relations they connote with respect to the creature. Thus, man was created by one reason and a horse by another, as Augustine says in his Book of 83 Questions. In this way, therefore, the world was framed by the Word of God, so that from invisible ideal reasons in the Word of God, visible things—that is, every creature—might be made.

All these words are expressly against the Manicheans, who say that what a person believes is not important, but only what he does. The Apostle, however, sets faith down as the principle of every work; he says that it is the substance, that is, the foundation. Therefore, without faith, works are performed in vain. Furthermore, they say that one should believe only those things for which a reason can be given. Against this, he says faith is of things that appear not. Again, they condemn the Old Testament, saying that it was formed by an evil principle, namely, the devil. Against this, he says that in this faith the ancients obtained a testimony.

Then (verse 4) he shows what the ancient fathers did. He demonstrates this first with the fathers who lived before the flood, second with those who lived before the Law (verse 8), and third with those who lived under the Law (verse 24). Before the flood, three were especially pleasing to God: Abel (Genesis 4:4), Enoch (Genesis 5:22), and Noah (Genesis 6:9). First, he mentions Abel’s faith; secondly, Enoch’s (verse 5); and thirdly, Noah’s (verse 7).

Regarding Abel, he shows what he did by faith and what he obtained. By faith, Abel offered a sacrifice to God. Just as a confession witnesses to the faith within, so his external sacrifice commends his faith because of his external worship. His chosen faith is shown by his offering a chosen sacrifice, for it was from the firstlings of his flock, and of their fat. The best sacrifice was a sign of his chosen and approved faith: Cursed is the deceitful man that has in his flock a male, and making a vow, offers in sacrifice what is feeble to the Lord (Malachi 1:14). No mention is made of the excellence of Cain’s sacrifice, but only that he offered it from the fruits of the earth. He says that Abel offered to God a more acceptable sacrifice than Cain, meaning he offered a better sacrifice to God than Cain did, because it was offered for the honor of God. Otherwise, it would not have been pleasing to God. A gloss says, “By an exceeding faith,” but this is not found in the Greek, unless one were to say that “by an exceeding faith” means by a better and more excellent faith than Cain’s, because, as has been said, the external sacrifice was a sign of the faith within.

Two things follow from faith. The first is on this earth: a witness to his righteousness. Hence, he says, through which he received approval as righteous, namely, by faith: From the blood of Abel, the just (Matthew 23:35). Yet it is not because of Christ’s testimony that he says Abel obtained approval as righteous, because he only intends to introduce the authority of the Old Testament. Rather, it is because of what is said in Genesis 4:4: God had respect to Abel, and to his offering. God has special respect for the just: The eyes of the Lord are upon the just (Psalms 33:16). This was shown by God bearing witness by accepting his gifts, which perhaps happened because his gifts were kindled by a heavenly fire. This was God’s respect. Yet He had respect first to the one offering them rather than to his offering, because an offering that is not sacramental is accepted because of the goodness of the one offering it. The wickedness of the minister does not alter the goodness of the sacrament, but for the one offering, goodness is required if the sacrifice is to benefit him. The other thing he obtained was after death; hence, he says, though he died, through his faith he is still speaking. As a gloss says: His faith is still commended after death because it gives us material for speaking of him. In this way, we give examples of faith and patience when we exhort others to penance. But this is not the Apostle’s aim, because he takes everything he uses here from the Scriptures. Thus, what is said in Genesis 4:10 is understood of him: The voice of your brother’s blood cries to me from the earth, which speaks better than that of Abel (Hebrews 12:24). For by the merit of faith, the blood of the dead Abel cries out and speaks to God.

Then, when he says, by faith Enoch was taken up, he commends Enoch. First, he states his point; secondly, he proves it (verse 5b).

The Apostle makes no mention of Enoch’s works, because Scripture says little about him. He merely shows what God did for him: by faith, that is, by the merit of faith, he was taken up from the present life and kept from death in another. Hence, he says, that he should not see death. He was seen no more, because God took him (Genesis 5:24). It is true that he has not died yet, but he will die sometime. The sentence which the Lord imposed on our first parents for their sin—In what day soever you shall eat of it, you shall die the death (Genesis 2:17)—will continue for all who are born of Adam, as it did even for Christ: Who is the man that shall live and not see death? (Psalms 88:49). But the death of two persons, Enoch and Elijah, has been deferred. The reason is that the doctrine of the Old Testament is ordered toward the promises of the New Testament, in which the hope of eternal life is promised to us: Do penance, for the kingdom of God is at hand (Matthew 4:17). Therefore, after the sentence of death was pronounced, the Lord willed to lead humanity to a hope for life. He did this for the fathers in all states: of nature, of the Law, and of grace. In the first state, He offered the hope of evading death in the case of Enoch; under the Law, in Elijah; and in the time of grace, in Christ, by whom the effect of this promise is given to us. Therefore, the others will die. But Christ, rising from the dead, dies no more. The first two, however, will be put to death by the Antichrist. Thus, Enoch was taken up so that he should not see death—and not only that he should not feel death—in that generation.

Then (verse 5b) he proves that Enoch obtained this by the merit of faith. First, he proves that he was taken up; secondly, that he obtained this by the merit of faith (verse 5c).

He proves the first point on the authority of Genesis 5:24, which is presented here in other words. There it says that he was seen no more, because God took him, but here, he was not found, because God had taken him. The meaning is the same: He pleased God and was beloved, and living among sinners he was taken up . For just as it was fitting for man to be expelled from paradise because of sin, so it was also fitting for the just to be brought into it. Through Seth, Enoch was the seventh and best descendant of Adam, just as Lamech, through Cain, was the seventh and worst descendant of Adam, being the first who, contrary to nature, introduced bigamy.

Then (verse 5b) he proves that Enoch was taken up on account of the merit of faith. Scripture says of him before his being taken up that he walked with God (Genesis 5:24), which is to consent to God and please Him. God took him for this reason. Since without faith it is impossible to walk with God and please Him, the conclusion follows. He gives the entire reason in its premises: first the major premise, that before he was taken up he was attested as having pleased God. Therefore, God took him up. Enoch pleased God and was translated into paradise, that he may give repentance to the nations . The fact that he pleased God is shown by the Scripture, which says that he walked with God: He walked with me in peace and in equity (Malachi 2:6); The man that walked in the perfect way, he served me (Psalms 100:6).

He states the minor premise, saying: And without faith it is impossible to please God. Faith is agreeable to him ; For we account a man to be justified by faith (Romans 3:28). He proves the minor premise when he says, Whoever would draw near to God must believe that he exists. No one can please God without coming to Him: Draw near to God and he will draw near to you (James 4:8); Draw nigh to him and be enlightened (Psalms 33:5). But no one draws near to God except by faith, because faith is a light for the intellect. Therefore, no one can please God except by faith.

Anyone drawing near by faith must believe in the Lord. In every natural motion, for the motion not to be in vain, the moving object must tend toward two things: a definite destination and a certain cause for its movement. The destination is reached before the effect of the motion is reached. So too, in the movement by which one draws near to God, the destination is God Himself. Hence, he says, Whoever would draw near to God must believe that he exists. He says this because of God’s eternity: He that is, sent me (Exodus 3:14). Secondly, one must know that God exercises providence over all things. Otherwise, no one would go to Him if he had no hope of a reward from Him. Hence, he says, and rewards those who seek him: Behold the Lord God shall come…. And his reward is with him (Isaiah 40:10). A reward is what a person seeks for his labor: Call the workers and give them their hire (Matthew 20:8). This reward is nothing less than God Himself, because a person should seek nothing outside of Him: I am your protector and your reward exceeding great (Genesis 15:1). For God gives nothing but Himself: The Lord is my portion, said my soul (Lamentations 3:24). He says, therefore, God rewards those who seek him, which is no different from Psalm 104:4: Seek the Lord and be strengthened: seek his face forevermore.

But are these two beliefs sufficient for salvation? I answer that after the sin of our first parents, no one can be saved from the debt of original sin except by faith in the Mediator. This faith, however, varies in its mode of belief according to different times and states. We, to whom such a great benefit has been shown, must believe more explicitly than those who lived before the time of Christ. At that time, some believed more explicitly, such as the great patriarchs and some to whom a special revelation was made. Furthermore, those under the Law believed more explicitly than those before the Law, because they were given certain sacraments by which Christ was represented figuratively. But for the Gentiles who were saved, it was enough if they believed that God is a rewarder; and this reward is received through Christ alone. Hence, they believed implicitly in a mediator.

An objection is raised against the statement that it is necessary to believe that God exists. It was stated above that what is believed is not seen or known, but God’s existence can be demonstrated. I answer that knowledge about God can be had in a number of ways. One way is through Christ, inasmuch as God is the Father of an only-begotten and consubstantial Son, along with other things which Christ specifically taught about God the Father, the Son, and the Holy Spirit regarding the unity of essence and trinity of persons. All this was believed, but in the Old Testament it was believed only by the great patriarchs. Another way is to believe that God alone is to be worshipped; this is how the Jews believed. A third way is to know that there is one God, which was known even by the philosophers and does not fall under faith.

Then (verse 7) he shows what Noah did by faith and what he obtained as a result, being instituted heir of the justice which is by faith. He mentions five things that Noah did:

1. He believed God’s words about the judgment to come, which was not yet seen. Hence, he says, By faith, Noah, being warned by God concerning events as yet unseen, believed.
2. He was moved to fear by faith, because faith is the beginning of fear: The fear of God is the beginning of his love; and the beginning of faith is to be fast joined unto it . Hence, he says, moved by fear, namely, of the promised flood, which was not yet seen. Therefore, faith is concerned with invisible things.
3. He fulfilled God’s command by building the ark. Hence, he says, he constructed an ark, that is, he did what was suitable according to God’s arrangement.
4. He hoped for salvation from God. Hence he says, for the saving of his household, that is, his family, because they alone were saved: herein a few, that is eight souls, were saved by water (1 Peter 3:20).
5. Since he did all the foregoing because of faith, he condemned the world, that is, he showed that worldly people deserve condemnation. The revelation he received about constructing the ark was an answer to his desire and to the righteousness which is by faith.

Then, when he says, and was instituted heir of the justice which is by faith, he shows what Noah obtained by faith. Just as after someone’s death another person succeeds to his inheritance, so too, because righteousness had not entirely died in the world (for the world still continued), but in the flood almost the entire world perished, Noah was made an heir, as it were, because of his faith. This can mean an heir of the righteousness which is obtained by faith. Or, just as his fathers were justified by faith, so he was made the heir of righteousness by faith, namely, an imitator of his fathers’ righteousness through faith.