Chapter Eleven

The essence of faith and examples of it in the persons of the first patriarchs (1–7). Examples of faith from Abraham to Moses (8–22). Examples of faith during the time of Moses (23–31). The later period (32–40).

Hebrews 11:1. Faith is the realization of what is hoped for and confidence in what is not seen. The essence of faith is placed above all in the realization of what is hoped for, where by “what is hoped for” is meant the promised blessings of the future. In relation to what is invisible, faith is the same thing as touch and direct perception in relation to what is visible. “Faith is the contemplation of the unseen and leads to the same full conviction in the invisible as in the visible. Just as it is impossible not to believe the visible, so faith cannot exist when one is not fully convinced of the invisible in the same way as of the visible. The objects of hope appear to have no reality, but faith gives them reality; thus, for example, the resurrection has not yet occurred and does not exist in reality, but hope makes it real in our soul” (Chrysostom).

Hebrews 11:2. Through it the ancients received attestation. “The ancients” — Greek πρεσβύτεροι — refers to the whole multitude of great men of former times, who were guided by faith and serve as a model for our imitation.

Hebrews 11:3. By faith we understand that the ages were fashioned by the word of God, so that what is visible came forth from what is invisible. “By faith we understand.” “How, he says, is it known that God created everything ‘by His word’? Reason does not suggest this, and no one was present when it happened. It is known through faith; this knowledge is a matter of faith. That is why he said: ‘by faith we understand’” (Chrysostom). — “What is visible came forth from what is invisible” — in this emergence of the world from the realm of the invisible into the realm of the visible, one cannot fail to note a special divine intention: that the visible world should come forth not from things that are by their nature visible, but through the will of God, so that the origin of the world would be perceptible only through faith.

Hebrews 11:4. By faith Abel offered to God a better sacrifice than Cain; through it he received attestation that he was righteous, as God testified about his gifts; and through it he still speaks even after his death. “A better sacrifice” — more excellent, more worthy. “He did a righteous deed,” says Chrysostom, “seeing no example in anyone. Indeed, looking at whom did he so honor God? At his father and mother? But they had offended God for His kindnesses. At his brother? But even he had not honored Him. Thus he accomplished the good deed entirely on his own. And though he was deserving of honor, what did he receive? He was killed.” — “Through it he received attestation that he was righteous” (cf. Gen 4:4). “How else was it attested that he was a righteous man? Fire, it is said (in Scripture), came down and consumed his sacrifices. Instead of ‘the Lord had regard for Abel and his offerings,’ one translator reads: and set them ablaze. So God attested by both words and deed that he was righteous” (Chrysostom). — “And through it he still speaks even after his death.” “So as not to cast them into despair, the apostle shows that Abel received partial recompense. What was it? That people speak of him often…, his brother killed him, but did not kill together with him his glory and honor… This is a sign of life — when all glorify, exalt, and call him blessed; he who persuades others to be righteous is surely ‘speaking.’ The word itself does not act as powerfully as his suffering. Just as the sky, by being merely seen, ‘speaks’ — so does he, being remembered” (Chrysostom).

Hebrews 11:5. By faith Enoch was translated so that he did not see death; and he was not found, because God had translated him. For before his translation he received attestation that he had pleased God. Hebrews 11:6. But without faith it is impossible to please God; for it is necessary that the one who comes to God believe that He exists, and that He rewards those who seek Him. “He (Enoch) showed faith greater than Abel’s… Although he lived after Abel, what had befallen Abel might have turned him away from virtue… Abel honored God, and God did not save him. What benefit is it to the dead man that his brother was punished?… Enoch said and thought nothing of the sort, but left all that aside, knowing that if there is a God, then without doubt there is also a rewarder, although at that time nothing yet was known about the resurrection…” (Chrysostom). “Enoch’s translation happened soon, at the very beginning, so that humanity might nourish the hope of an end to death, of the destruction of the devil’s power… He first permitted death to strike the righteous man, wishing to frighten the father by means of the son. To show that His decree remains in full force, He immediately subjected not evil people but even one who had pleased Him — that is, blessed Abel — to this punishment; and shortly after him He translated Enoch alive. He did not raise the first so that people would not fall into complacency, but translated the second alive; by Abel He inspired fear, and by Enoch He enkindled zeal to please Him” (Chrysostom). “Many ask where Enoch was translated and why he was translated, why he did not die, and not only he but also Elijah, and if they are alive, then how they live and in what state. But to ask about this is entirely unnecessary. Scripture has told us that the first was translated and the second was taken up to heaven, but it has not added where they are and how they exist, because it says nothing beyond what is necessary” (Chrysostom). “Before his translation he received attestation that he had pleased God.” Thus, according to the apostle’s thought, even before the translation, the pleasing of God in Enoch had eloquent expression and confirmation — evidently throughout the whole life of this righteous man; and the apostle concludes that at the root of this pleasing must necessarily be faith — the living principle of all pleasing of God. The second half of verse 6 defines the objects of faith (that God “exists” and that He is a “rewarder”) with the evident purpose of giving consolation and encouragement to the readers’ endurance. “The very same thing that made Enoch pleasing to God was that he received nothing. He knew that God is a rewarder; but tell me, from where? For Abel had not yet received any recompense. Thus reason suggested one thing, and faith the opposite of what was visible. So also you, if you see that you are receiving no recompense here, do not be troubled” (Chrysostom). — “Those who seek Him,” that is, “through deeds and by sight” (Chrysostom).

Hebrews 11:7. By faith Noah, having received a revelation concerning what was not yet visible, and being moved by reverence, prepared an ark for the salvation of his household; through it he condemned the (whole) world and became an heir of the righteousness that comes by faith. “The example of Enoch was only an example of faith, while Noah’s example is one of both faith and unbelief. Consolation and encouragement are complete when we see not only that believers are honored, but also that unbelievers suffer the opposite” (Chrysostom). — “Through it he condemned the world” (The addition of “whole” is absent from both the Greek and the best ancient Slavic texts) — “it shows that those were worthy of punishment who, even after the building of the ark, did not reform…” (Chrysostom). — “And became an heir of the righteousness that comes by faith,” that is, it was precisely this that revealed his righteousness — that he believed God. Such is the nature of a soul sincerely disposed toward Him and considering nothing more trustworthy than His words, while the contrary is the property of unbelief. “It is clear that faith justifies…” (Chrysostom).

Hebrews 11:8. By faith Abraham obeyed the call to go to the land he was to receive as an inheritance, and he went, not knowing where he was going. Hebrews 11:9. By faith he dwelt in the promised land as in a foreign land, and lived in tents with Isaac and Jacob, fellow heirs of the same promise; “Since those who had believed among the Jews looked upon them (the forefathers) as having received countless blessings, (the apostle) therefore says that none of them received anything, that all remained unrewarded and not one received recompense… But seeing that the promise was not being fulfilled, he (Abraham) did not despair… and was not at all troubled, because the promise could be fulfilled later, in his descendants…” (Chrysostom).

Hebrews 11:10. for he was looking forward to the city that has foundations, whose architect and builder is God. “What does it mean: ‘the city that has foundations’? Do earthly cities not have foundations? In comparison with those they do not. And its ‘architect’ and ‘builder’ is God. O, what praise for this city!” (Chrysostom).

Hebrews 11:11. By faith Sarah herself (being barren) received power to conceive, and bore a child past the normal time of age, because she knew that the One who had promised was faithful. “By faith Sarah herself…” “He began with this in order to put them to shame, should they prove less courageous than a woman. But someone might ask: how can she who laughed be called a believer? It is true that her laughter came from unbelief, but her fear came from faith; her words ‘I did not laugh’ (Gen 18:15) proceeded from faith. After unbelief was gone, faith appeared…” (Chrysostom).

Hebrews 11:12. And therefore from one man, and him as good as dead, were born descendants as numerous as the stars of the sky and as innumerable as the sand on the seashore. Hebrews 11:13. All these died in faith, not having received the promises, but having seen them from afar and having rejoiced in them, and confessing about themselves that they were strangers and pilgrims on the earth; “All these died in faith, not having received the promises…” “Here two questions arise: how, having said that Enoch ‘was translated and was not found,’ does he now say ‘all these died in faith’? And also: how, having said ‘not having received the promises,’ does he say that Noah was rewarded with the salvation of his household, that Enoch was translated, that Abel ‘still speaks,’ that Abraham received the land?… ‘All,’ he says here, not because they all without exception died, but because, with the exception of Enoch, all whom we know to have died did indeed die. And the words ‘not having received the promises’ are accurate, since the promise given to Noah did not pertain to those things. Of what promises then is he speaking?… It was not a promise that Abel became an object of admiration, that Enoch was translated, that Noah was saved from the flood; all of this was given to them for their virtue and was a kind of foretaste of what was to come… It is clear that one must understand here the particular future promises, hinted at in the apostle’s following words — ‘they saw them from afar and rejoiced in them’ (cf. John 8:56) — and by which must be understood everything said about the future: about the resurrection, about the Kingdom of Heaven, and about other things that Christ proclaimed when He came to earth — this is precisely what he means by the promises that the patriarchs did not receive, but ended their lives hoping for them, and they hoped solely by faith” (Chrysostom). “They saw them from afar and rejoiced…” “So certain were they of these promises that they even greeted them, just as sailors who, seeing from afar the cities they are bound for, greet them before they have entered them and already count them as their own” (Chrysostom). — “They confessed about themselves that they were strangers and pilgrims on the earth…” “The saints were strangers and pilgrims. How and in what way? Where does Abraham acknowledge himself a stranger and pilgrim? Perhaps he did acknowledge it. But that David acknowledged himself to be such is certain. (Ps 38:13). Those who lived in tents and purchased burial sites for money were evidently such strangers that they did not even have where to bury their dead. What then? Did they not call themselves strangers only in relation to the land of Palestine? No, in relation to the whole world, and rightly so: they saw nothing in it of what they desired, but everything was to them strange and alien” (Chrysostom).

Hebrews 11:14. for those who say such things show that they are seeking a homeland. Hebrews 11:15. And if they had been thinking of that homeland from which they had gone out, they would have had opportunity to return; Hebrews 11:16. but they were striving toward something better, that is, toward the heavenly; therefore God is not ashamed of them, calling Himself their God: for He has prepared for them a city. They sought a homeland. “Which one? Not the one they had left? No. What was to prevent them, if they had wished to return there and be its citizens? They sought the heavenly homeland. So eager were they to depart from here and so they pleased God; and so God Himself is not ashamed to call Himself their God. O, what an honor! He willed to be called their God. But what, you say, is so great about the fact that He is not ashamed to call Himself their God, when He is called the God of the earth and the God of heaven? This is great, truly great, and it is a sign of great blessedness. Why? Because He is called the God of heaven and earth in the same way as He is the God of the Gentiles; He is the God of heaven and earth as their Creator and Maker, but He is called the God of those saints not in this sense, but as their close friend” (Chrysostom).

Hebrews 11:17. By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only son, “Truly great is the faith of Abraham. God commanded things contrary to the promises, and yet the righteous man was not troubled and did not consider himself deceived” (Chrysostom). — “When he was tested…” (Gen 22:1). “There was no other reason for the offering than this. But did God not know that Abraham was a man of patience and valor? He knew this perfectly. And if He knew, why then did He test him? Not to learn for Himself, but to show others and to make his courage evident to all” (Chrysostom). — “Offered up Isaac.” “The sacrifice was completed and Isaac was slain in Abraham’s intention” (Chrysostom). — “His only son…” “How his only son? What about Ishmael? Where does he come from? I call him ‘only son,’ he says, in relation to the promise” (Heb 11:18).

Hebrews 11:18. of whom it was said: in Isaac shall your offspring be named. Hebrews 11:19. For he considered that God was able even to raise him from the dead, which is why he also received him back as a foreshadowing. “He considered that God was able even to raise him from the dead.” “The meaning of these words is as follows: by the same faith by which Abraham believed that God would give him a son he did not have, by that same faith he was convinced that God could raise even the dead — raise the one who had been slain. It was equally wonderful — that is, by human reckoning — both that a son would be born from a womb that was as good as dead, aged and no longer capable of bearing children, and that the slain one would rise again; and yet he believed; his earlier faith guided him to faith in the future as well” (Chrysostom). — “Which is why he also received him back as a foreshadowing” — Greek ὀθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο — Slavonic: “therefore he received him in a parable,” that is, “in a figure, since the ram was a parable, i.e., an image of Isaac. Since the sacrifice was completed and Isaac was slain in Abraham’s intention, God gave him back to the patriarch” (Chrysostom).

Hebrews 11:20. By faith, with regard to things to come, Isaac blessed Jacob and Esau. “By faith, with regard to things to come…” “Did the righteous men know all future things? Of course. If the Son of God did not reveal Himself to those who could not receive Him in their weakness (Matt 13:17), then without doubt He revealed Himself to those who had been glorified by virtues. So Paul says now that they knew the future — that is, the resurrection of Christ” (Chrysostom). — “Isaac blessed Jacob and Esau…” “Although Esau was the elder, he places Jacob first — for his virtues. Do you see what faith Isaac had? Why else would he have promised his sons such great blessings, if not by faith in God?” (Chrysostom).

Hebrews 11:21. By faith Jacob, when dying, blessed each of the sons of Joseph and worshiped, leaning on the top of his staff. The faith of Jacob mentioned here is very clearly revealed in the very content of his blessings and the prophecies he pronounced at that time; see Gen 48:13-21. — “And he worshiped, leaning on the top of his staff…” “Here the apostle shows that Jacob not only spoke but also hoped so firmly in the future that he demonstrated it by his very action. Since from Ephraim another king was to arise, he says: and he worshiped, leaning on the top of his staff — that is, being already an old man, he bowed before Joseph, expressing the worship that the whole people would one day render to him. This was partly fulfilled when his brothers bowed before him, but was to be fulfilled again through ten generations afterward” (Chrysostom).

Hebrews 11:22. By faith Joseph, at his death, made mention of the departure of the children of Israel and gave instructions concerning his bones. “Joseph had heard what God had proclaimed and promised to Abraham: ‘I will give you and your descendants this land,’ and therefore, being in a foreign land and not yet seeing the fulfillment of the promise, he did not lose heart, but believed to such a degree that he made mention of the departure and gave instructions concerning his bones. Thus he not only believed himself but also elevated others to faith” (Chrysostom).

Hebrews 11:23. By faith Moses, when he was born, was hidden by his parents for three months, because they saw that the child was beautiful, and they did not fear the king’s command. Having spoken of Abel, Noah, Abraham, Isaac, Jacob, and Joseph — all of them famous and celebrated — the apostle then further intensifies the consolation by presenting as examples persons who were unknown…, beginning with the parents of Moses, people who were unknown and had nothing of what their son had… Pharaoh commanded that all male infants be destroyed, and no one escaped the danger. Why then did they hope to save their child? By faith. What kind of faith? “Because they saw,” he says, “that the child was beautiful.” His very appearance inclined them to faith (Chrysostom).

Hebrews 11:24. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, Hebrews 11:25. and chose rather to suffer with the people of God than to enjoy the fleeting pleasures of sin, Hebrews 11:26. considering the reproach of Christ greater wealth for himself than the treasures of Egypt; for he was looking to the reward. The apostle speaks to them as if saying: none of you has abandoned a royal court — and a magnificent one at that — or such treasures, or refused to be a royal son when it was possible, as Moses did. And that he did not simply abandon this, the apostle explained by saying: “he refused,” that is, he disdained, scorned it… (Chrysostom). — “He chose rather to suffer with the people of God.” “You,” he says, “suffer for your own sake; but he preferred to suffer for others and voluntarily exposed himself to such dangers, when he could both live devoutly and enjoy blessings” (Chrysostom). — “Than to enjoy the fleeting pleasures of sin.” Sin here is called the unwillingness to suffer with others: this, he says, he considered sin. If that is so, then great is the good — the suffering he voluntarily undertook, having left the royal court. He did this, foreseeing something great (Chrysostom). — “He considered the reproach of Christ greater wealth for himself.” What does “the reproach of Christ” mean? That is, such reproach as you endure, the reproach that Christ endured, or what he suffered for Christ, when they reviled him for the rock from which he drew water: “for the rock,” he says, “was Christ” (1 Cor 10:4). When does the reproach of Christ occur? When we, abandoning ancestral customs, endure mockery; when, suffering, we turn to God… The reproach of Christ consists in enduring to the end and to the last breath, just as He Himself endured… The reproach of Christ is when someone endures reproach from his own people, from those to whom he does good… A life full of pleasures is sinful, but one full of reproaches is Christ’s… (Chrysostom).

Hebrews 11:27. By faith he left Egypt, not fearing the wrath of the king; for he was steadfast, as though seeing the One who is invisible. “Not fearing the wrath of the king…” How do you say — “he did not fear”? Scripture, on the contrary, says that when he heard he was afraid, sought safety in flight, fled, hid himself, and afterward remained in fear. Look more carefully at what is said: the words “he did not fear the wrath of the king” are said with respect to his later reappearance before the king. For if he had been afraid, he would not have appeared before him again and would not have taken upon himself the task of intercession; and if he did take it on, it means he placed his trust entirely in God… His very flight was an act of faith. He did not remain, so as not to expose himself to a foreseen danger…! All of this he accomplished because “as though seeing the Invisible, he was steadfast…” Can a person who has in mind the One who has granted us true love, and who remembers Him, feel any grief or fear anything terrible or dangerous? Will he ever be faint-hearted? Never! (Chrysostom).

Hebrews 11:28. By faith he performed the Passover and the sprinkling of blood, so that the destroyer of the firstborn might not touch them. What does “the sprinkling” mean?… By sprinkling is meant the smearing of blood from the Passover lamb on the doorposts, carried out by the Jews by God’s command, which served as a protection for them against the destruction appointed for the Egyptians. The means was simple, but its effects were great; the means was blood, and the effects — salvation, protection, deliverance from destruction… Moses said: smear, and the Jews smeared, and having smeared they were confident of their safety (Chrysostom).

Hebrews 11:29. By faith they crossed the Red Sea as if on dry land — the same attempt by which the Egyptians, having tried it, were drowned. How did they cross by faith? They hoped to cross through the sea and prayed for it, or rather — Moses prayed. Do you see how faith always surpasses reasonings, human weakness and insignificance… It saves us even when we are in a hopeless situation, when death itself threatens us, when our circumstances are desperate (Chrysostom).

Hebrews 11:30. By faith the walls of Jericho fell down, after having been encircled for seven days. The sound of trumpets can in no way destroy stone walls, even if one were to blow them for a thousand years, but faith can do all things (Chrysostom).

Hebrews 11:31. By faith Rahab the harlot, having received the spies in peace (and having sent them out another way), did not perish with those who were disobedient. It would be shameful if you proved to have less faith than a harlot. She, upon hearing the words of the messengers, believed at once, which is why the consequences were as they were: when all perished, she alone was saved (Chrysostom).

Hebrews 11:32. And what more shall I say? For time will fail me to tell of Gideon, of Barak, of Samson and Jephthah, of David, Samuel, and the (other) prophets, The apostle no longer gives individual examples, but, having ended with the harlot and put them to shame by the character of that person, does not go on at greater length in his accounts, so as not to appear long-winded; yet he does not leave them entirely aside either, but very wisely enumerates them in passing, achieving a double benefit — avoiding excess without breaking the completeness (Chrysostom). Some criticize Paul for placing Barak, Samson and Jephthah in this passage. But what are you saying? Could he fail to mention them, having mentioned the harlot? The issue here is not their other circumstances, but whether they had faith, whether they shone with faith (Chrysostom).

Hebrews 11:33. who through faith conquered kingdoms, practiced righteousness, obtained promises, stopped the mouths of lions, Hebrews 11:34. quenched the power of fire, escaped the edge of the sword, were strengthened out of weakness, became mighty in war, put foreign armies to flight; “Do you see that the apostle does not here testify to their glorious life? That is not the chief point here; what is set forth is faith. The question is specifically: did they accomplish all things by faith? ‘By faith,’ he says, ‘they conquered kingdoms’ — those of the time of Gideon. ‘Practiced righteousness.’ Who? These same ones. Or by righteousness he here means benevolence. ‘Obtained promises.’ I think he says this of David. What promises did he obtain? Those contained in the words that his seed would sit on his throne (Ps 131:11). ‘Stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword.’ See how they were in mortal danger — Daniel surrounded by lions, the three youths in the furnace, Abraham, Isaac and Jacob in various trials — and yet they did not despair” (Chrysostom). — “Escaped the edge of the sword…” I think, says Chrysostom, that this also was said of the three youths. — “Were strengthened out of weakness, became mighty in war, put foreign armies to flight…” Here he has in mind the circumstances of the return from Babylonian captivity. — “Out of weakness” — that is, out of captivity (Chrysostom). When the circumstances of the Jews were in a desperate state, when they were in no way distinguishable from dry bones, then their return from captivity took place.

Hebrews 11:35. Women received their dead raised to life again; while others were tortured, not accepting release, so that they might obtain a better resurrection; “Women received their dead raised to life again…” Here he speaks of the prophets Elisha and Elijah, who raised the dead. — “While others were tortured, not accepting release, so that they might obtain a better resurrection…” Here, it seems to me, says Chrysostom, he means John the Baptist and James, because “being beaten” (ἀποτυμπανισμός) signifies beheading. They could have looked upon the light of the sun, could have refrained from making rebukes, and yet they chose to die; and those who had raised others chose death for themselves, in order to obtain a better resurrection.

Hebrews 11:36. others experienced mockery and flogging, and also chains and imprisonment, Hebrews 11:37. they were stoned, sawn in two, put to the test, died by the sword, went about in sheepskins and goatskins, suffering want, affliction, and mistreatment; He ends the speech with a reference to chains, prisons, scourgings, stoning — meaning what befell Stephen and Zechariah: “by the sword,” he adds, “they died.” What are you saying? Some “escaped the edge of the sword,” while others “died by the sword”? What does this mean? Which do you extol? Which do you admire? The first or the last? Truly, he says, both. The first — because it is close to you, and the last — because faith showed its power even at the moment of death… Both are miracles of faith: both that it performs great deeds, and that it endures great calamities and takes no account of suffering (Chrysostom).

Hebrews 11:38. of whom the whole world was not worthy — they wandered in deserts and mountains, in caves and crevices of the earth. “You cannot say,” he says, “that these were sinful and worthless people; no, even if you set the whole world against them, you would see that they outweigh it and prove more significant… What, then, could they receive here as a reward — those for whom nothing in the world is worthy? Here the apostle elevates their minds, teaching them not to cling to the present but to think on what is above all the objects of the present life, since the whole world is not worthy of them” (Chrysostom). “We have not even in a dream experienced what these men endured throughout all their time — not as punishment for sins, but constantly doing good works and constantly undergoing afflictions. Consider Elijah, of whom the apostle speaks in the words ‘they went about in sheepskins,’ ending the example with him, yet not leaving the others aside either, since the same was their common lot… Because of the excess of their afflictions they had, he says, neither clothing to cover themselves, nor a city, nor a house, nor a refuge, nor even rest: ‘they wandered’ there and were driven away from there too…” (Chrysostom).

Hebrews 11:39. And all these, though attested through their faith, did not receive what was promised, Hebrews 11:40. because God had provided something better for us, so that they would not reach perfection apart from us. “What, then, is the reward for such hope? What recompense? Great, and so great that it cannot be expressed in words (1 Cor 2:9). But they have not yet received this; they are still waiting, having ended their lives in such afflictions. Already so much time has passed since they remained as victors, and they have not yet received the reward; but you, while still in the contest, murmur. Consider what it means and what it costs Abraham and the Apostle Paul to wait while you attain perfection, so that then they may be able to receive their reward. The Savior declared that He would not give them their reward until we come, just as a loving father says to his well-behaved children who have completed their task that he will not give them food until their brothers arrive. And you murmur because you have not yet received your reward? What, then, is Abel to do, who was the first of all to conquer and yet remains uncrowned? What — Noah? What of the others who lived in those times and are waiting for you and for those who will come after you? Do you see that we have an advantage over them? Therefore the apostle spoke well: ‘God having provided something better for us…’ Lest it appear that they have an advantage over us in being crowned first, God appointed to crown all at the same time, and the one who conquered so many years ago will receive the crown together with you. Do you see God’s care for us? And he did not say: lest they be crowned without us, but: ‘lest they reach perfection without us’; it means — it is then that they will be truly perfect. They preceded us in the contests, but will not precede us in the receiving of crowns; and this is not an injustice to them but an honor for us, for they too are waiting for their brothers. If we are all one body, then that body has greater joy when it is crowned as a whole and not in parts. The righteous are admirable precisely for this — that they rejoice in the blessings of their brothers as in their own. And they themselves wish to be crowned together with their other members, because in common glorification there is greater joy” (Chrysostom).