Hebreus 11
Oecumenius
Hebreus 11:1
It consequently expresses what faith is, and says: Faith is the substance and essence of those thingswhich arehoped for. For since those things that exist in hope cannot be perceived, as they are not present in the meantime, faith is a certain essence and substance of them, causing them to be and in a way to become present, because one believes them to be. Moreover, faith is the proof and demonstration of things that are not seen. For faith presents visible things that are invisible. How? By the mind itself seeing those things that do not appear. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:2
"for by it the elders have obtained a good report." By faith, they received a report from God that they were pleasing to Him. "the elders." Who are they? About whom Paul is about to speak. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:3
"Through faith we understand that the ages were formed." For what reason could this be demonstrated? Therefore, it is necessary to persuade oneself by faith: "so that what is seen was not brought into being from anything visible." For what word will demonstrate that those things were brought into being from what was not visible?None; but faith alone. Therefore, by faith we understand the ages to have been framed, that is, to have come into being, by the word of God. Why, by faith? So that the visible things did not come from things appearing; because the visible things came from things not appearing; the man of faith is needed. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:4
[PHOTIUS] What is said: "and by it he being dead yet speaks," or it is understood that this victim was the occasion for envy and rivalry against his brother: moreover, this gave rise to murder. Or that he speaks through him, although dead: For this reason, it has become the cause for Abel to be remembered and regarded as unfailing. Or, if someone examines both more closely, taking into account that, through it, as it is referred to both being Dead yet Speaks: so that the meaning is: By itself or because of itself the dead host still speaks through it. [break in Photius excerpt] — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:4
[OECUMENIUS] Or through itself the faith; however, it speaks through reputation, glory, by remembrance. [end of the Oecumenius excerpt] — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:4
[PHOTIUS] "yet speaks." He is immortal; his deed, done through faith, does not allow him to fall into oblivion, he says. [end of the Photius excerpt] — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:4
"Abel offered to God a more excellent sacrifice." For whose example did Abel honor God, except that he believed by faith that there would be a compensation for these things? "by which he obtained a report that he was righteous." For when God said to Cain, "If you offer rightly, but do not divide rightly," (Gen. 4:7) He testified concerning Abel that he both offered rightly and divided rightly. It is also said that fire descended from heaven upon his burnt offering. "and by it he being dead." Indeed, the victim was the occasion for the slaughter itself. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:5
"By faith, Enoch." From him, the abolition of death was prefigured. Indeed, through Abel, the approval of the sentence was shown, but through Enoch, it is abolition. Enoch believed that God is a rewarder of those who seek Him; therefore, he was also pleasing to God: and to such an extent was his faith that what seemed contrary also appeared. For Abel, although he had pleased God, was slain, and God did not wish to overlook his death; therefore, Enoch was pleasing to God only by faith, believing in the reward of the good. For the sake of faith, therefore, he was pleasing, and because he was pleasing, he was taken away. "he would not see death," For he was indeed removed, and still lives: moreover, where and how, it is uncertain. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:6
"But without faith, it is impossible to please Him." For if someone does not believe in the payment of good deeds and evils, he would not please. For who would tread the laborious path of virtue, not being convinced that there are rewards? "For he who comes to God must believe that He is." It is not about what it is, nor about examining His essence, but one must only believe that He exists and that He rewards those who seek it. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:7
"By faith, Noah, having been warned." Connect the "by faith" with "being cautious," so that it reads: "having been warned by faith, Noah prepared an ark concerning things not yet seen, being cautious and fearful." For it was by faith that he heard what would be the flood, to be cautious and terrified. "having been warned." Having heard from God. Elsewhere it is said, "He was warned by the Spirit." (Luke 2:26) Do you see equality? Just as the Father calls, so also does the Holy Spirit. "of things not yet seen." He speaks of the flood. "By which he condemned the world." He showed them to be worthy of punishment, that even when seeing the ark being constructed, they did not believe that there would be a flood. "of the righteousness which is according to faith." What is established through faith. For that faith justified him by which he believed in God. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:8
"By faith, Abraham was called." For he would not have followed, if he had not believed that God speaks the truth, to dwell in that land. And the very act of going out was an act of faith. For when God called, he obeyed, believing that he was being called for good. "not knowing where he was going." And the greater aspect of faith is that he did not even know what he was being called to. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:9
"By faith he dwelt in the land of promise." See what it says: In the land which God had promised, saying, To you I will give it and to your seed, he lived as a foreigner, and seeing that the promise of God was not yet fulfilled. For God had said he would give it. Yet he, as a stranger, dwelt in a foreign land, and thus he did not weaken in faith, but even with his descendants he regarded it as foreign; nevertheless, he still believed that it would be given to him and to his seed. "dwelling in tents." So much did he dwell in it as a foreign land, that he did not even have a house, but dwelt in tents; for to dwell in tents is the lot of strangers and foreigners of the land, those who move from one place to another because they have no permanent possession. "with Isaac and Jacob." And this shows their faith, that even being co-heirs, they lived in that land as strangers. And Isaac was driven out by Ishmael, while Jacob was fleeing from Esau. Neither did they therefore doubt that the land would not be given to them. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:10
"For he waited." And by what word, he says, did these not weaken in faith, as if dwelling in a foreign land concerning the promised land? For, he says, they were not concerned with the earth, but indeed having received the land of promise, they sought the greater things and were expecting the heavenly city. For if they had been attached to the earth, they would have been shaken by not receiving it. Thus, he says, we also ought to seek the things above, and not have a word about those here. "the city which has foundations." This is said because of its permanence and certainty, meaning it has foundations, or that it alone has foundations. For those on earth, in comparison to it, do not have foundations. "whose builder and maker is God." The greatest praise of the one in heaven. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:11-12
"By faith, Sarah herself also." It is a challenge that even Sarah herself, as if to say: If a woman has believed, it is a shame if we are found to be of less faith than a woman. But how did she believe? And yet she laughed. But afterwards she was afraid when rebuked, which is what faith is. "received strength to conceive seed." For the reception of the seed, that is to say, she was strengthened to receive the seed that produces children. "and she bore a child when she was past the age." This, too, means not only, he says, that she was barren, but also that beyond the proper age, that is to say, in her very old age, she was strengthened to receive the seed. "because she considered Him faithful." Faithful, that is, truthful. But where did he promise? According to this time, he says, I will come, and there will be a son for Sarah. "Therefore, from one man." Therefore, all who are of the seed of Abraham were born from one seed, and because of the age, they are as numerous as the stars of heaven and the sand of the sea. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:13
"but having seen them from afar." Thus, he says, they believed in them, from afar by hope, that they also rejoiced in them, and not only were they embracing them. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:13
Two are sought here. How, having said above that God removed Enoch so that he would not see death, now has he said, "According to faith, all these died"? And again he said, "not having received the promises," although he said above that they had received the rewards of faith. For Noah was saved with his house. And Enoch was removed, and he did not see death. And Abel still speaks through his glory; and Abraham both took possession of the promised land and fathered from Sarah. — The solution. On the one hand, they all died, accept, with Enoch having been taken away. On the other hand, not having received the promises, it says about all, indicating that to those concerning Abraham and Isaac and Jacob, not only land was promised, but also, through their virtue, the heavenly things. This also applies to the others. For, he says, the generous God would not have released Abel for the sake of being glorified, Enoch for the sake of being removed, Noah for the sake of escaping immediate death, or Abraham for the sake of becoming a father of children, or to take hold of the land as in a sojourn. But these things were granted to them in part. And there was a taste of the truly promised things. For it indicates that they had learned beforehand concerning the kingdom of heaven, saying, having seen them from afar and greeted them. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:13
The phrase, "having seen from afar," some say, refers to those around Abraham regarding the return of their descendants from Egypt. But this is unfitting. We say that they were evangelized concerning the kingdom of heaven, and all that Christ preached. For if they had not heard these things, why would they call themselves foreigners and sojourners? For they did not say these things longing for an earthly homeland, since they could have returned to their own land, but they were seeking heaven. Moreover, if this were not the case, both Abel and Enoch and Noah would be found, having not received the promise from God. For neither was anything earthly promised to them. Nor did it say to Noah that he would be saved in the promise. — "and greeted them." Being persuaded. "they were strangers and pilgrims on the earth." Not of the promised (for this is not great), but of the whole world. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:14
"make it clear." They show. "that they are seeking a homeland." That in heaven, obviously. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:15
"And if they had been." For that they sought the one in heaven is clear from this. For if they sought their own from which God had expelled them, they had the strength to return. For they had time for this to return to their own. But now, seeking a homeland, not returning from which they went out, it is clear that they desire something better and heavenly. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:16
"Therefore God is not ashamed." For just as God is called the God of the world, so Abraham, Isaac, and Jacob are called by Him, having made them counterparts of creation. And this is the greatest honor, to deem God to be called their God. For just as God is adorned by the patriarchs, so He is called the God of Abraham, Isaac, and Jacob. "for He has prepared a city for them." God is not ashamed to be called their God. And therefore, He says, He is not ashamed because He has fulfilled their desire. They desired a city in heaven, and He has prepared a city for them in it. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:17
"By faith, Abraham offered up Isaac." By what faith? That God is able to raise him even from the dead. "being tested." God tested Abraham, not because he himself wanted to learn about Abraham (for how could He who searches our hearts be alone in this?); (Ps. 7:10) but rather, he would make it evident to us. "his only begotten." For in case anyone say that he still had a child, and was expecting the promise to be fulfilled through him, he willingly offered Isaac, for he says, he was not the only begotten; he was only begotten in terms of the promise, since he also had Ishmael. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:18
"to whom it was said." Thus, it is said, as to the apparent, God seems to command the opposite of what He promised. And yet Abraham did not waver. For how could Isaac be called his seed, when he was commanded to sacrifice Isaac? Nevertheless, he did not hesitate even then. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:19
That is, "from which, figuratively speaking," it is possible to understand it this way: From where Abraham also brought Isaac in a figure. For he says, he demonstrated some overwhelming obedience, and faith that overcame even the laws of nature, he again receives the son, not as one who offered him, but with a great addition and value of his own faith. For he brought him bearing a figure and a likeness to the Son of God and God. Such things faith is able to accomplish. If, however, you take the common point in the figure from both Abraham and Isaac, that one served as a type of the Father and as a figure and likeness through the offering of the child, while Isaac served as a type of the Son, thus the aforementioned understanding is fulfilled. So great a gain, he says, faith brought to Abraham, that having offered his son, he received him back with the greatest addition. Of which addition was this? The one in the figure, both in relation to the Father and in relation to the Son to be brought forth. That is to say, He brought forth the Son for such a gain, in which the Father willed for both to be made a type of approach to be accomplished upon the Son. In the figure, God brought forth Isaac; that is, because of the faith and willingness of Abraham, although a ram was presented, and then not brought forth by Abraham, but by God Himself, who also brought forth. Thus, God accepted the sacrifice, as if bringing forth Isaac Himself through the figure and the substitution of the ram. Therefore, it is said, from where He brought him forth, as Isaac, in the parable and substitution of the ram, that is, as the purpose was fulfilled, and the willingness of his faith, therefore, God accepted the sacrifice of Abraham. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:19
"considering that God was able even to raise him from the dead." Do you see how by faith Abraham did everything? For he believed that God could even raise him from the dead after he was sacrificed. "from which, figuratively speaking." And Abraham himself and Isaac himself. For it is fitting concerning the two. But see this, "figuratively." Abraham was a type of God the Father, and Isaac, of the Son of God. For since God was about to provide us with something great, the sacrifice of His Son, being very compassionate, so that we might not think that we are saved by grace alone, He made it necessary to deliver Christ. And the necessity is thus: "Just as," he says, "Abraham was willing to deliver his only-begotten for me to death, so also I," he says, "must deliver my Only-begotten to death for the sake of men." And the "figuratively," we can also understand this way, connecting it to the person of Isaac: He brought Isaac, and made him a figure and a type and an example of Christ, so that just as Isaac was sacrificed according to Abraham's intention, so also Christ was sacrificed, in truth. And thus, the "figuratively," understand; that is, he says, he brought Isaac in a figure, that is, instead of the type and the example. For he indicated the ram, and having given it instead of him, he received Isaac. But the first interpretation, as I think, is much better. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:20
"By faith, Isaac blessed Jacob and Esau concerning things to come." From where were such good things promised to his sons, if he did not believe that God would give the promises? And what is it, concerning things to come? Or concerning what is to happen to them, or concerning what is to be given to their offspring. For neither did they themselves enjoy the promise. Jacob, however, is first named because of his virtue. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:21-22
"By faith Jacob, as he was dying." — Here, he says not only this, but also therefore he encouraged those to come, as he would also demonstrate in the work itself. For he was about to rise another king from Ephraim. Therefore, he says, And he adored at the top of his staff, that is, even being old, he worships Joseph, indicating the worship of all, that which was to come to him. And this because he knew that his brothers had adored [προσεκύνησεν] him.It was about to be revealed later, through the ten tribes. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:21-22
"and he adored at the top of the staff." For he signified the kingdom of Ephraim and the overthrow of the ten tribes. Therefore, he himself prefigures their adoration. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:21-22
For he believed so much, he says, in what was to come, that he also adored with the staff, thinking he was seeing what was to come. For from the two sons of Joseph, Ephraim and Manasseh, kings were to arise from the seed of Ephraim. Therefore, revealing the kingdom to his seed, he adored at the top of the staff of Manasseh. It is written in the book of Genesis thus: "And Jacob lived in the land of Egypt seventeen years." (Gen. 47:28)And the days of Jacob's life were one hundred and forty-seven years. And the days of Israel drew near to die, and he called his son Joseph and said to him: "If I have found grace in your sight, put your hand under my thigh, and deal kindly and truly with me; do not bury me in Egypt, but let me lie with my fathers; carry me out of Egypt and bury me in their burial place. And he said, I will do as you have said. And he said, Swear to me. And he swore to him. And Israel bowed himself upon the head of the bed." (Gen. 47:29-31) — By faith, Joseph, at the end of his life, made mention of the exodus of the Israelites from Egypt and gave instructions concerning his bones. For he believed so much that they would come out of Egypt, that he also swore that his bones would be carried away. What then? So that always remembering the oaths of Joseph, they might see also the matters concerning the exodus. For who would have sworn that his bones would be carried away, if he did not strongly believe that they would go out? — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:23
Where he had listed righteous men who acted with faith, he also speaks about the parents of Moses, who were of no reputation. encouraging them, and almost saying: They were so obscure yet had faith, but you waver? For what reason did they hide him for three months, and this despite a royal decree that male children should be immediately killed? It is clear that they believed he would be saved. But what was the source of their faith? From the fact that the child was beautiful. For, he says, without divine grace, he would not have been such from the swaddling clothes. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:24
"By faith, Moses, when he had grown up, refused." For he did this, hoping to receive greater goods than those present. And the phrase "refused" indicates that he was determined to alienate himself. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:25
"to enjoy the momentary pleasures of sin," He called it a sin, not to collaborate or to suffer together with the people of God: not to enjoy the benefits of this sin. Whose? So that he would not be afflicted with the sufferings of the people of God. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:26
For he was looking. Do you see the faith? — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:26
"greater riches than the treasures of Egypt." He did not say; he considered the greater wealth of the treasures in Egypt to be the goods laid up in heaven, but rather, showing more of his virtue, he said, "the reproach of Christ," that is, to be reproached as Christ was. "Who made you ruler over us?" (Ex. 2:14) For this is what Christ also heard, "By what authority do you do these things?" (Matt. 21:23) It is the shame of being reproached for the sake of Christ. "The rock was Christ." (1 Cor. 10:4) But he, for that rock and to give water from it (Ex. 27:1), was greatly reviled by the Jews. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:26
"the reproach of Christ." What is the reproach of Christ? That is to say, to be reproached in such a way, showing the reproach that Christ endured. The fact that he endured it for the sake of Christ. The rock was Christ. It is also fitting that he was affected by shame. When he heard: "Do you wish to kill me as you killed the Egyptians yesterday?" (Ex. 2:11-12; Acts 7:28) this is the reproach of Christ, being subjected to evils and injuries until the very end of his spirit: just as he endured and heard insults, "If you are the Son of God, come down from the cross." (Matt. 27:40) For both were being reproached by their own kindred, on behalf of those whom they had benefited. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:27
And that he was not afraid that the anger would be so great as to seek him out after he had fled. Therefore, he did not flee far, but from neighboring places. And this was a matter of faith. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:27
"By faith, he left Egypt." He went out by faith, so as not to test God whether He saves. And not to test Him was by faith. For believing, he would come and bring out the people. "not fearing the wrath of the king." And yet, in the Exodus, it is said that he was afraid. But there is nothing contradictory. For he was not afraid to such an extent, but returned again. For he was afraid that he would not return to Egypt anymore. Therefore, the phrase "not fearing the wrath of the king" implies the understanding of returning again. The first time he was afraid, not of the king, but not wanting to throw himself into imminent danger. For this was a test of faith in God. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:27
"for he endured as seeing him who is invisible." He saw God, who is invisible, as if he had seen Him with physical eyes. However, he saw Him with the eyes of the mind, and he bravely endured everything, namely the hardships along with the people of God, flight, and all other things. For the sake of great patience, it is important to have God in mind. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:28
"By faith, he kept the Passover." For Moses said: "Mark the doorposts so that you may be saved," (Ex. 12:23) and they believed that they were to be saved. Indeed, they believed that they would be saved through the blood of the lamb, he says, and they achieved this. Therefore, how will you not believe even more that you are to be saved through the blood of Christ, and you will be saved from all who lie in wait for you? "and the sprinkling of blood." He called the sprinkling of blood the anointing of the doorposts, so that the Destroyer angel would not touch them. This was, however, a type of the blood of the Lamb of God. For through His blood we drive away the destroyer Satan. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:29
"By faith they passed through the Red Sea." Indeed, they believed that they would pass through, and they did pass through. Such is the power of faith, that it makes possible even those things that are impossible. "but the Egyptians, when they attempted to do the same." For perhaps they suspected that the sea was land, and they also tried to pass through, but their destruction showed that it was truly the sea, and not some kind of illusion. For it was divided beyond its nature for Israel, allowing them to walk on foot; however, it enclosed the Egyptians according to its nature. The purpose, however, was to lead them to believe and hope for the future, and for this reason, he stirred up all this discourse. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:30-31
"By faith, the walls of Jericho."For they believed that the future would fall, and certainly faith directed even those things that were above nature. "By faith, Rahab the harlot." For when she had heard the men reporting, she believed and received them, although the others remained unbelieving. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:32
"of Gideon." What kind Gideon was. "of David." As for what David was, in that he was established on his throne, according to the literal sense indeed Solomon, but according to the spiritual understanding, Solomon, the spiritual Lord Jesus. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:32
"For time will fail me." He speaks of time as suitable for the letter and proportionate. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:32
When he had finished speaking about the harlot and had urged them based on the quality of the person, for the sake of conciseness he does not enumerate all the names: yet he does not cease the discourse. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:33
"obtained promises," of the Patriarchs, namely, Elijah, David, Joshua, Caleb, and many others. "closed the mouths of lions." Daniel, Samson. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:33
"through faith." All these did what they did by faith: Abraham, Moses, Joshua. "they conquered." They defeated, they destroyed whom? Abraham defeated the kings who had taken his nephew Lot captive, and the king of Gerar. Moses defeated the king of Egypt, and many others. Joshua, most of all. (Gen. 14:20; 15; Num. 25) "enforced justice." Abraham, Phinehas. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:33
In this place, I believe he speaks of David. And he called kindness righteousness. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:34
"quenched the power of fire." The three boys, Ananias, Azarias, and Misael. "escaped the edge of the sword," For example, Elijah, from Jezebel, and David himself, from Saul. "were made strong out of weakness." And he speaks of those who returned from Babylonian captivity, and of Hezekiah. "became mighty in war." Abraham, Moses, Joshua, Samson, and David. Or that they not only returned from captivity through faith but also defeated neighboring nations. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:35
"Women received back their dead." The Shunammite through Elisha, and before that the woman of Zarephath through Elijah. "Some were tortured." They were cut off, like James and John, and those who were beheaded. Or they died by clubs. Others say that being tortured means being flayed. It is also said about the Maccabees, "refusing to accept release." (2 Macc. 7:1) As if they did not accept to be released from the punishment that was brought upon them. Although it was possible for them, he says, to live, they did not wish to. And this was also a matter of faith, therefore he says: "so that they might rise again to a better life;" or the other people. For the resurrection is common to all, but these will rise, he says, to eternal life, and those to eternal punishment. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:36
"Others suffered mocking," such as Elisha (2 Kings 2), those around Peter later and John. "and even chains and imprisonment." Jeremiah and Micah. (Jer. 32:38; 1 Kings 22) — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:37
"they were stoned." He speaks about Stephen and Naboth. (Acts 7; 1 Kings 21) "they were sawn in two." It is said about Isaiah, whom they also sawed with a wooden saw, so that the punishment would last a long time. "they were tempted." Like Abraham (Gen. 22:1-2), Jacob, Moses, and Job. (Job 1:2) "they were killed with the sword." Micah, John, James, and Zechariah. "they went about in skins of sheep." Like Elijah, Elisha. This they suffered from poverty. (2 Kings 4) "destitute." As the prophets whom Obadiah nourished. (1 King 18) "afflicted." Effected by evil. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:38
"of whom the world was not worthy." This also encourages them. For if this world was not worthy of those who suffer badly for the sake of God, that is, all people and this creation itself, why do you, he says, wish to receive the rewards here for the sufferings endured for Christ? For being better than the world, do not seek anything in this world. "wandering about in deserts." But Elijah, and the prophets whom Obadiah fed. (1 Kings 23:19) Note, however, that it does not say, "They found rest in the occupied desert," but rather that they also wandered there in fear of their persecutors. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:39
"And all these." What, he says, do you mourn and become indignant, you who are still in the struggle, if you do not receive the rewards? Yet all those previously mentioned saints, having earned a testimony by faith that pleased God, have not yet obtained the good things promised to the righteous. — The Pseudo-Oecumenian Catena on Hebrews
Hebreus 11:40
"since God had provided something better for us." How is it better? Indeed, so that they would not have anything more than we do in that they were crowned before us, He defined one time, so that we may also be crowned with them. This, however, is for us: for they sit in honor, awaiting our completion. "that apart from us they should not be made perfect." He did not say, "They would be crowned," but rather, with greater emphasis, "they should not be made perfect," or "They would be perfected," that is, they would receive the end of goods, for which all effort and toil of one who is endowed with virtue strives. — The Pseudo-Oecumenian Catena on Hebrews