Emarturethesan, testimonium consecuti sunt. This expression, which is repeated ver. 4, 5, and 39, signifies an approbation or commendation. Ver. 27. Invisibilem enim tanquam videns sustinuit: ekarterese, i.e. sustinuit non Deum, sed animositatem regis.
Argumentum, elegchos. Convictio, ostensio. It does not seem well translated evidence, as by the Protestants and Mr. N. because faith is an obscure knowledge, though it be the most certain, because of the infallible authority of God, who has revealed those obscure mysteries.
All this chapter is a commendation and recommendation of faith, which is the substance of things hoped for, giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass.
It is also a sure conviction a testimony from God that their actions were pleasing to him. (Witham)
Faith is the basis, the foundation supporting our hope; for unless there be faith, there cannot possibly be any hope. (Menochius)
O what an expression has he used, in saying, an evidence of things not seen. For [we say] there is evidence, in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is [the meaning of] the substance of things.
If therefore it is an evidence of things not seen, why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since the ...
Oes not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or, ) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality
551. – Above, the Apostle showed Christ’s superiority in many ways by preferring Him to the angels, to Moses and to Aaron, and advised the faithful to be united to Christ. Since this union consists principally in faith and begins with faith: ‘That Christ may dwell by faith in your hearts’ (Eph. 3:17), the Apostle proceeds to recommend this faith and does three things: first he describes faith; secondly, he gives various examples of it (v. 2); thirdly, he exhorts them to the things which pertain to faith (chap. 12).
552. – He gives a definition of faith which is complete but obscure. Hence, it should be noted that in attempting to define any virtue perfectly, one must mention its proper matter with which it deals, and its end; because habits are recognized by their acts, and acts by their objects. Therefore, it is necessary to mention the act and its order to its object and end. Thus, the definition of courage must mention its proper matter with which it deals, namely, fears and aggr...
