Patristic Wisdom: Looking to the Presentation of Our Lord

And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God and said:

Lord, now You are letting Your servant depart in peace,
According to Your word;
For my eyes have seen Your salvation
Which You have prepared before the face of all peoples,
A light to bring revelation to the Gentiles,
And the glory of Your people Israel. (Luke 2:25–32)

We must seek an explanation worthy of God’s purpose as to why, as is written in the Gospel, Simeon, a holy man and one pleasing to God, awaiting the consolation of Israel, received an answer from the Holy Spirit that he would not perish in death before he saw the Lord’s Anointed. What did he gain from seeing Christ? Did he have only this promised to him, that he would see him, and derive no profit from seeing him? Or is some gift worthy of God concealed here, a gift that the blessed Simeon both merited and received? The woman touched the fringe of Jesus’ garment and was healed. If she derived such an advantage from the very edge of his garment, what should we think of Simeon, who “received” the infant “into his arms”? He held him in his arms and kept rejoicing and exulting. He saw that the little child he was carrying had come to release captives and to free Simeon himself from the bonds of the body. Simeon knew that no one could release a man from the prison of the body with hope of life to come, except the one whom he enfolded in his arms.

Hence, he also says to him, “Now you dismiss your servant, Lord, in peace. For, as long as I did not hold Christ, as long as my arms did not enfold him, I was imprisoned, and unable to escape from my bonds.” But this is true not only of Simeon but of the whole human race. Anyone who departs from this world, anyone who is released from prison and the house of those in chains, to go forth and reign, should take Jesus in his hands. He should enfold Him with his arms, and fully grasp Him in his bosom. Then he will be able to go in joy where he longs to go. Consider how great a saving act had taken place earlier so that Simeon should deserve to hold the Son of God. First, he had received an answer from the Holy Spirit, that he would not see death unless he had first seen the Lord’s Anointed.

If you come “to the temple in the Spirit,” you will find the child Jesus. You will lift him up in your arms and say, “Now you dismiss your servant, Lord, in peace, according to your word.” At the same time, notice that “peace” has been added to the dismissal and the sending forth. For he does not say, “I wish to be dismissed,” but to be dismissed with the addition of “in peace.” This same thing was promised to the blessed Abraham: But you will go to your fathers in peace after you have been cared for in a good old age. Who is the one who dies “in peace” if not he who has “the peace of God, which surpasses every perception and guards the heart” of him who possesses it? Who is the one who departs “in peace” from this world if not he who understands that “God was in Christ, reconciling the world to himself”? Who if not he in whom nothing is hostile to God or opposed to Him, but who by good works has acquired all peace and harmony in himself? Thus he is dismissed “in peace” to go on to the holy fathers, to whom Abraham also went forth.

Origen, Homilies on the Gospel of Luke 15.1–2, 4

Patristic Wisdom: Looking to the Third Sunday after Epiphany

Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying:

The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan,
Galilee of the Gentiles:
The people who sat in darkness have seen a great light,
And upon those who sat in the region and shadow of death
Light has dawned. (Matt 4:12–16)

As history teaches, these tribes migrated to Babylon before all the rest. Most aptly, then, the mercy of the Lord visited first those whom the wrath of God had struck before all the rest, and those who were first to be led into bodily captivity were themselves led back earlier from their spiritual captivity.

The Jews were sitting in darkness, since they were under the Law, in which the righteousness of God had not been manifested; even though there was righteousness there, nonetheless it had been covered in certain figures and types of carnal matters. What sort of light of righteousness was there in the circumcision of the foreskin? They were largely shadows according to the Law, which had not been given to reveal the righteousness of God but to punish the hardness of their hearts, as the Lord says, “For your hardness of heart he wrote you this commandment.” It was given not to save them but to blind them so that, inebriated by the Law, they might not recognize the light, which they did not deserve to see in the shadows, that is, in their sins.

The great light is Christ. There were many lights among the Jews. Moses and Aaron and Joshua and the other judges and prophets were lights. Every teacher was a light of theirs, whom He illuminated by teaching, as it is written, “You are the light of the world.” But the great light is Christ. The Gentiles sat in the region and shadow of death either because they were doing deadly iniquities or because they worshiped idols and demons, whose worship led them to eternal death.

From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (Matt 4:17)

That is, the blessing of the heavenly kingdom, which God has prepared for the faithful, is at hand. It is furthermore as if he should say, “Prepare yourselves through repentance and through patience to lay hold of the blessing of the heavenly kingdom, which will draw near the time of meting out a reward. You who fear calamities or desire good things, pay heed because the kingdom of heaven will draw near. If calamities do not terrify you, then let good things delight you; or if you do not long for the kingdom, at least fear the torments. Let the just rejoice because soon their troubles are ended and good things begin. Let sinners grieve because already their goods are passing away and their troubles are beginning. How does it harm just people to have suffered troubles when they have begun to be amid good things? For even a memory of past troubles not only does not harm but also furthermore greatly delights. As long as troubles are present, they seem grave, but when they have passed, their recollection is grounds for boasting. Or how does it help sinners that they have pursued good things when they have begun to be amid troubles? For the recollection of past goods not only does not help but further burdens one. As long as they are present, they seem delightful, but when they have passed, their memory rather afflicts. And what sort of fruit did Christ’s preaching of repentance bear him? He sowed a word of repentance and harvested undefiled preachers of repentance.

Anonymous, Incomplete Commentary on Matthew 6

Are You Ready?

The Lord Jesus, near the end of His earthly ministry, was asked by his disciples about the end of the age. He gave general information about the world’s cultural climate and the certainty of His coming but refrained from offering details (Mt 24:3–44). Instead, He concentrated His instruction on the need to be prepared. How they would finish their collective ministry was more important than knowing the date for Messiah’s reign. To that end, He presented three clarifying scenarios comparing two different attitudes. Two of these scenarios dealt with household servants (Mt 24:45–51; 25:1–13) having similar characteristics. Each example began with the servants according to their abilities and positions going about regular duties in the service of the master: tending crops and engaging in commerce. These servants expected the certain return of their master at an undetermined date and conducted themselves accordingly for the master’s benefit. For their faithful service, the servants received a reward commensurate with the duties assigned. Following these examples, Jesus described the opposite attitude. Even though the servants knew the master returns eventually, they were derelict or negligent of their duties, even making excuses for their behavior. In the end, the master identified their true nature, evil and lazy, and delivered a just recompense. We can easily relate to the first and third scenarios, but the middle parable is a bit different. Stepping through the parable, similarities unfold.

Wise and Foolish Virgins
Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept.

At weddings of the day, bridal attendants would wait for the coming of the bridegroom and accompany him and any others in an entourage to an evening wedding feast, ergo the lamps. The number of virgins would vary depending on the wealth of the bride’s family: Jesus used ten for ease of illustration, communicating of what sort these virgins were. The foolish took lamps but no precautionary spare oil, while the wise made sure they were amply prepared for the duration of their wait. Notice that all ten understood that the bridegroom was coming. They understood their welcome to join the wedding banquet. They understood their need for illumination in the impending darkness. The only unknown was the hour of arrival. Apparently, the bridegroom delayed his coming beyond what was customary so that the virgins fell asleep waiting, setting up the event triggering the emergency that eventually separated the two sets of virgins.

And at midnight a cry was heard: “Behold, the bridegroom is coming; go out to meet him!” Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, “Give us some of your oil, for our lamps are going out.” But the wise answered, saying, “No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.” And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward, the other virgins came also, saying, “Lord, Lord, open to us!” But he answered and said, “Assuredly, I say to you, I do not know you.” Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. (Mt 25:1–13)

Finally, the bridegroom’s coming was announced, and the virgins trimmed their lamps. Those who failed to bring reserve oil discovered to their dismay that they had insufficient fuel and requested some from the others, but to no avail since the reserves were sufficient only for the intended lamps. This crisis forced the five to leave, seek out a merchant, and purchase more for the rest of the evening. To their horror, upon returning the door was shut and no amount of pleading succeeded to gain admittance: they were utterly rejected.

That Seems Rather Harsh
We understand the concepts of obedience with reward versus disobedience with punishment, but the middle one puzzles. The foolish virgins were admittedly unprepared, but why would this negligence prevent their entrance? Why punish them so harshly for seemingly coming late to the party? And though the servants in the first and last parables were showed themselves to be evil and lazy, these virgins were only unprepared. Should there not have been leniency?

Those who refuse to heed and obey the Word of God are depicted in Scripture as foolish because they follow their own mind. The foolish virgins identified as such because they lacked faith, not because they erred one time. The point of the three parables was to describe the final coming of the master/bridegroom to receive his own things. The virgins were ultimately rejected because they, as the aforementioned servants, had not been faithful, and this lack of faith manifested itself with the result of a just condemnation. Jesus used the parables to teach different ways that people display faith (or lack thereof) and how their actions are a clear determination for receiving their commensurate recompense.

Negligence Matters
At the final reckoning, all nations will be divided into two groups with each receiving punishment or reward based on life evidence (Mt 25:31–46). As relates to the virgins, we see that the simplest of deeds (in this case the reserved oil) served to demonstrate that the five wise understood that their duty was to be always prepared, showing the evidence of faith in that certainty. Conversely, the foolish virgins did not do their duty. It is not that they were actively impudent or rebellious toward the bridegroom, rather their lack of faith manifested itself in negligence. As a result, as one of the goats at the last judgment, they receive:

“Assuredly, I say to you, inasmuch as you did not do this to one of the least of these, you did not do it to Me.” And these will go away into eternal punishment (Mt 25:45–46).

The foolish virgins were not and found themselves banned from entering the feast. There remains a final marriage supper when will take His bride. Only at that supper, there are no attendants. There will only be the Bridegroom, Christ, taking His bride, the Church, and she shall be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints (Rev 19:8). And how does one do righteous acts? By being made righteous. And how is one made righteous? But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness (Ro 4:5). Righteousness can only be gained when you understand that all your righteousnesses are as filthy rags (Is 65:1) and receive the righteousness of God by grace through faith on account of the cross.

The question, then, remains: the Bridegroom is coming; are you ready?

Patristic Wisdom: Looking to the Second Sunday after Epiphany

“Calling of Peter and Andrew”

Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). (John 1:40–41)

Andrew, after having stayed with Jesus and after having learned what he did, did not keep the treasure to himself but hurries and races to his brother in order to let him know the good things Jesus has shared with him. But why hasn't John mentioned what they talked about? How do we know this is why they “stayed with him”?… Observe what Andrew says to his brother, “We have found the Messiah, which is, being interpreted, the Christ.” You see how, in a short time, he demonstrates not only the persuasiveness of the wise teacher but also his own longing that he had from the beginning. For this word, “we have found,” is the expression of a soul that longs for his presence, looking for his coming from above, and is so ecstatic when what he is looking for happens that he hurries to tell others the good news. This is what brotherly affection, natural friendship, is all about when someone is eager to extend a hand to another when it comes to spiritual matters. Also see how he adds the article, for he does not say “Messiah” but “the Messiah.” They were expecting the Christ who would have nothing in common with the others.

John Chrysostom, Homilies on the Gospel of John 19.1

Patristic Wisdom: Looking to Jesus' Baptism

Then Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.” (Matt 3:13-17)

Many raise the question, What in fact was the nature of this baptism with which the Lord was baptized? What did it amount to, the baptism of our Lord and Savior Jesus Christ, who, for the sake of the salvation of all, became human? As such He was to show Himself to be the beginning of a certain paradoxical life on account of which He is called Adam, since for Adam's sake and for the rest of those who have arisen from Adam He becomes the beginning of everlasting life, in the same way that Adam was the original of this temporary and mortal life. This Jesus, I say, recapitulated in Himself everything that pertains to our salvation. For just as He both died and rose again, we also shall do so, in the same way. Since necessarily we were to be symbolically transferred from this present life by baptism and settled in that life which is to come, He saw to it that this baptism should be fulfilled first of all in Himself. In His providential dispensation of things, He had received, before all others, this baptism of adoption which is by water and the Spirit. He thereby showed this baptism to be great and honorable, in that He Himself, first of all, truly accepted it. Moreover, He himself identified Himself with that part of society outside the law of grace, in which we also take part. For it was fitting that the Lord, in humility of spirit, should become subject both to the prophet and Baptist, like a common person from among the people. He was baptized that He might hallow the waters and bestow upon us, through the basin, regeneration and adoption and remission of sins and all the other blessings that came to us through baptism, prefiguring them in Himself. As God, however, He is the One “who takes away the sin of the world,” and as such He has no need of baptism.

Theodore of Mopsuestia, Fragment 14

Patristic Wisdom for Epiphany

When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh. (Matt 2:9–11)

Let us now observe how glorious was the dignity that attended the King after His birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in His very cradle they venerated Him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of His divinity is now made manifest. A boy He is, but it is God who is adored. How inexpressible is the mystery of His divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits Himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of His passion. Thus He is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is He who while a child was truly God and King eternal. To Him Isaiah pointed, saying, “For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders.”

Chromatius, Tractate on Matthew 5.1

Patristic Wisdom: Looking to the Second Sunday after Christmas

And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him. His parents went to Jerusalem every year at the Feast of the Passover. And when He was twelve years old, they went up to Jerusalem according to the custom of the feast. When they had finished the days, as they returned, the Boy Jesus lingered behind in Jerusalem. And Joseph and His mother did not know it; but supposing Him to have been in the company, they went a day’s journey, and sought Him among their relatives and acquaintances. So when they did not find Him, they returned to Jerusalem, seeking Him. Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were astonished at His understanding and answers. So when they saw Him, they were amazed; and His mother said to Him, “Son, why have You done this to us? Look, Your father and I have sought You anxiously.” And He said to them, “Why did you seek Me? Did you not know that I must be about My Father’s business?” But they did not understand the statement which He spoke to them. (Luke 2:40–50)

Learn where they who seek Him find Him. Then you too, when you seek Him along with Joseph and Mary, might be able to find Him. They sought Him and, Scripture says, “they found Him in the temple”: not in any other place, but “in the temple”; and not simply “in the temple,” but “in the midst of the teachers, listening to them and asking them questions.” You too, therefore, seek Jesus “in the temple” of God. Seek Him in the Church. Seek Him among the teachers who are “in the temple” and do not leave it. For, if you seek Him in this way, you will find Him. But, if anyone says he is a teacher and does not possess Jesus, he is a teacher only in name and Jesus, who is God’s Word and Wisdom, cannot be found with him. He was found, Scripture says, “in the midst of the teachers.” You should understand the words, “in the midst of the teachers,” in the sense in which Scripture, in another passage, speaks about the prophets. It says, “If a revelation is given to another one who is sitting, let the first be silent.” They find Him “sitting in the midst of the teachers”—and not only sitting, but “asking them questions and listening to them.” Jesus is present now as well. He interrogates us and hears us speaking. Scripture says, “And all were astonished.” What were they astonished about? Not about His questions, even though they too were remarkable, but “about His answers.” For it is one thing to ask questions, another to answer them.

Origen, Homilies on the Gospel of Luke 18.3

Sometimes you read the Scriptures and in them seek their meaning with a certain anxiety, and even pain. This is not because you think the Scriptures erred, or contain something wrong. Rather, they contain within themselves an expression and account of the truth. You cannot discover what is true. In just this way His parents sought Jesus, lest perhaps He withdraw from them, or leave them and pass over to some other realm, or—what I consider more likely—lest He return to heaven to come down again when it pleased Him. Therefore, they sought the Son of God “anxiously.” When they sought Him, they did not find Him “among their relatives.” For, a human relationship could not contain the Son of God. They did not find Him “among their acquaintances,” because divine power is greater than mortal acquaintance and knowledge. Where, then, did they find Him? “In the temple.” For, it is there that the Son of God is found. If you ever seek the Son of God, look first in the temple; hasten there. There you will find Christ, the Word and Wisdom—that is, the Son of God.

Origen, Homilies on the Gospel of Luke 19.5