Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?” But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: The baptism of John—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not believe him?’ But if we say, ‘From men,’ we fear the multitude, for all count John as a prophet.” So they answered Jesus and said, “We do not know.” And He said to them, “Neither will I tell you by what authority I do these things. (Matthew 21:23–27)

The Pharisees had seen many things more worthy to call great miracles, but they were now especially worried, and asked the Lord by what authority He did these things. Again, the presentation of these facts encloses a profound mystery of the future. The Pharisees found it especially necessary to question Him about events in which a foreshadowing of general danger was expressed. The Lord responded that He would explain by what power He was doing these things, if they would tell Him whether they thought that John’s baptism was of heaven or of men. But they hesitated at the danger of giving a response. If they acknowledged that it was from heaven, they would be found guilty for not believing in the authority of heavenly testimony; if they said it was from men, they feared the crowd since many regarded John as a prophet. So they responded by saying that they did not know (they certainly knew it was from heaven), because they were afraid that an admission of truth would prove them wrong. Plainly they had spoken with the intention of deceiving Him about themselves. Because of their unbelief they did not know John’s baptism was from heaven. Even if John’s baptism had been of human [origin], they could not know it, because he was not.

Hilary of Poitiers, Commentary on Matthew 21.10

In answering that they did not know, they lied. Consequently, it was in accordance with their response for the Lord too to say: Neither do I know, but the truth cannot lie; and He says: “Neither do I tell you.” By this He shows both that they know, but they are unwilling to give the answer; and that He knows, and the reason He does not tell is because they are being silent about what they know. And immediately He adds a parable by which he convicts them of impiety and teaches that the kingdom of God is to be transferred to the Gentiles.

Jerome, Commentary on Matthew 3.21

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

Rembrandt, Parable of the Laborers in the Vineyard

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. And he went out about the third hour and saw others standing idle in the marketplace, and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. Again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’ They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’ “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ So the last will be first, and the first last. For many are called, but few chosen.” (Matthew 20:1–16)

The householder said to them: I wish to give to this last one as I give even to you. And since the obtaining of his kingdom comes from his good will, he properly adds: Or am I not allowed to do what I wish? It is always foolish to question the goodness of God. There might have been reason for loud complaint if he did not give what he owed, but not if he gives what he does not owe. And so he adds: Or is your eye evil because I am good?

But no one should boast of his work or of his time, when after saying this Truth cries out: So the last will be first, and the first last. We know what good things we have done and how many they are; do not know with what exactitude our judge on high will investigate them. Indeed we must all rejoice exceedingly to be even the last in the kingdom of God.

But what follows after this is dreadful. For many are called, but few are chosen, many come to the faith, and only a few are brought to the heavenly kingdom. See how many have gathered for today’s celebration; we fill the church! But yet who knows how few may be numbered in the flock of God’s elect. All voices shout ‘Christ’, but not everyone’s life shouts it. Many follow God with their voices, but flee from him by their conduct. Paul says: They profess that they know God, but they deny him by their deeds; and James: Faith without works is worthless; and the Lord says through the psalmist: I have made them known and I have spoken; they have been increased more than I can count. At the Lord’s call the faithful were increased more than he could count, because they also come to the faith who do not belong to the number of the elect. In this world they mingle with the faithful through their confession of faith, but in the next they do not merit to be counted in the ranks of the faithful because of their wicked way of life. The sheepfold of our holy Church receives goats together with lambs, but as the Gospel bears witness, when the judge comes he will separate the good from the evil as a shepherd sets the sheep apart from the goats. Those who are subject to the pleasures of their bodies here cannot be counted as sheep there. The judge will separate from the ranks of the humble those who now exalt themselves on the horns of pride. Those who share the heavenly faith in this life, but seek the earth with their whole desire, cannot obtain the kingdom of heaven.

Gregory the Great, Forty Gospel Homilies 11

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” (Matthew 18:21–35)

When Peter asked Him whether he should forgive his brother sinning against him up to seven times, the Lord replied, “Not up to seven times but up to seventy times seven times.” In every way He teaches us to be like Him in humility and goodness. In weakening and breaking the impulses of our rampant passions He strengthens us by the example of His leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from Him. In fact, He pardons even those sins that remain in one after confession.

The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder. But in Lamech the penalty was established at seventy times seven times, and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism He grants the grace of salvation to His revilers and persecutors. How much more is it necessary, He shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times, since through the grace of the gospel God has granted us pardon without measure.

Hilary of Poitiers, Commentary on Matthew 18.10

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Then Jesus called a little child to Him, set him in the midst of them, and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! “If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.” (Matthew 18:1–20)

Every one that gives his adherence to Jesus as the Son of God according to the true history concerning Him, and by deeds done according to the Gospel, is on the way to living the life which is according to virtue, is converted and is on the way towards becoming as the little children; and it is impossible for him not to enter into the kingdom of heaven. There are, indeed, many such; but not all, who are converted with a view to becoming like the little children, have reached the point of being made like unto little children; but each wants so much of the likeness to the little children, as he falls short of the disposition of little children towards the passions, of which we have spoken. In the whole multitude, then, of believers, are also those who, having been, as it were, just converted in regard to their becoming as the little children, at the very point of their conversion that they may become as the little children, are called little; and those of them, who are converted that they may become as the little children, but fall far short of having truly become as the little children, are capable of being caused to stumble; each of whom falls so far short of the likeness to them, as he falls short of the disposition of children towards the passions, of which we have spoken, to whom we ought not to give occasions of stumbling-block; but, if it be otherwise, he who has caused him to stumble will require, as contributing towards his cure, to have “an ass’s millstone hanged about his neck, and be sunk into the depths of the sea.” For, in this way, when he has paid the due penalty in the sea, where is “the dragon which God formed to play in it,” and, so far as is expedient for the end in view, has been punished and undergone suffering, he shall then have his part in those troubles which belong to the depths of the sea, which he endured when he was dragged down by the ass’s millstone. For there are also differences of millstones, so that one of them may be, so to call it, the millstone of a man, and another that of an ass; and that is human, about which it is written, “Two women shall be grinding at the mill; one is taken and one is left;” but the millstone of the ass is that which shall be put round him who has given occasion of stumbling-block. But some one might say—I know not whether he would speak soundly or erroneously—that the ass’s millstone is the heavy body of the wicked man, which is sunken downwards, and which he will receive at the resurrection that he may be sunk in the abyss which is called the depth of the sea, where “is the dragon which God formed to play therein.” But another will refer the creating of a stumbling-block to one of the little ones to the powers that are unseen by men; for from these arise many stumbling-blocks to the little ones pointed out by Jesus. But when they cause to stumble one of the little ones pointed out by Jesus, who are believers in Him, he shall assume an ass’s millstone, the corruptible body which presses heavily on the soul, which is itself hung from the neck, which is dragged down to the affairs in this life, that by means of these their conceit may be taken away, and having paid the penalty, they shall come, through means of the ass’s millstone, to the condition expedient for them.

Origen, Commentary on Matthew 13.17