Patristic Wisdom: Looking to the Seventeenth 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.” (Matt 21:23–27)

Knowing their irreformable evil, the Lord asked them an entirely rhetorical question, not that they might understand it and respond but that they should be hindered from interrogating Him further, for He had commanded, “Do not give what is holy to the dogs,” and it was not fitting that what the Lord commanded should be violated. But it would have profited them nothing, even if He had answered directly, since a darkened will cannot discern what is of the light. What good is it to show something beautiful to a blind man? Spiritual blindness consists of an evil heart, and evil people are not able to understand the mystery of devotion any more than the blind can gaze upon the splendor of the light. When a stealthy hunter sees a place to dig a trap, he also raises a net adjacent to it so that wherever the prey he is seeking to capture attempts to flee, it will either be caught in the net or fall into the pit. Likewise, the Lord set a trap for the chief priests and elders by means of His simple question, in such a way that if they professed John to have come from heaven, He would be able to ask them, “Why, then, did you not believe him?” But if they replied that John was of the world, they would thereby have run into the danger of being stoned to death by the people, as though fleeing into a hunter's trap. It was proper that the Lord teach His interrogator and weaken his tempter in whatever way He could and confound the cleverness of his reproach with rational arguments, while not making known the truth of His own mystery. The Lord did virtually the same thing elsewhere to the devil, who had cited against him a scriptural text without understanding it: “For it is written, ‘He will command His angels concerning you, and they will hold you in their hands, lest your foot stumble on a rock.’” The Lord did not respond, “That is not what this Scripture means.” Rather, He left the devil ignorant of the true meaning of the text and instead refuted him with another, clearer passage from Scripture in order to confound the devil's arrogance without revealing the prophetic mystery.

Incomplete Work on Matthew, Homily 39

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

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. (Matt 20:1–16)

What then is to be understood from these words? From other parables also it is possible to see the same point. The son who was righteous is shown to have suffered from this same fault when he saw his prodigal brother enjoying great honor, even more than himself. So just as the one group received a greater reward in being the first to receive it, so the other group was more highly honored by the abundance of the gifts; and to these that righteous son bears witness.

What then can we say? In the kingdom of heaven there is no one who justifies himself or blames others in this way; perish the thought! That place is pure and free from envy and jealousy. For if the saints when they are here give their lives for sinners, how much more do they rejoice when they see them there enjoying rewards and consider their blessings to be their own. For what reason then did he use this figure of speech? A parable is being told, and it is not necessary to examine everything in a parable to the letter. But when we have learned the point of the parable as composed, we should reap this harvest and not be overly particular about further details.

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 goodwill, 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 a reason for a 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; we 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.

Gregory the Great, Forty Gospel Homilies 19.3–4

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

When Joseph’s brothers saw their father was dead, they said, “Perhaps Joseph will hate us, and may actually repay us for all the evil we did to him.” So they came to Joseph, saying, “Before your father died he commanded, saying, ‘Thus you shall say to Joseph, “I beg you, forgive the injustice of your brothers and their sin; for they did evil to you.’ ” Now, forgive the injustice of the servants of the God of your father.” And Joseph wept when they spoke to him. Then his brothers also went and fell down before his face, and they said, “Behold, we are your servants.” So Joseph said to them, “Do not be afraid, for I belong to God. But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. Now, therefore, do not be afraid; I will provide for you and your households.” Thus he comforted them and spoke to their heart. (Gen 50:15–21)


Notice, however, I ask you, at this point in the text the brothers’ apprehension about Joseph and the fear gripping their minds.… Their minds were greatly disturbed by fear, and under the influence of conscience, they were at a loss as to what to do. Accordingly, the text says, once they noticed their father’s passing they suspected that Joseph might inflict a due penalty on them for their actions against him…. See by now how they turn their own accusers. Notice how powerful is the accusation of conscience. You well know that you have committed a dastardly injustice in doing such evil things. “Bear no grudge for the injustice of the servants of your father’s God.” Do you see how, under pressure from no one, they turn their own accusers? Your father said, “Forgive them for doing such evil things, and bear no grudge for the injustice of the servants of your father’s God.” This remarkably virtuous man, however, was so far from calling them to account for what had been done to him that he was put out by their words: “Joseph burst into tears when they spoke to him,” the text says. “They approached him and said, ‘Behold, we are your slaves.’”

See how great a thing virtue is, how powerful and invincible, and how profound the weakness of evil. I mean, look, the one who endured such suffering reigns as king whereas those who submitted their brother to such indignities beg to be slaves of the one given by them into servitude. But listen to Joseph’s forbearance to his brothers in wanting to console them in every way and in persuading them that they had not sinned against him.… Don’t be apprehensive or anxious, he says: “‘I belong to God,’” and in imitation of my Lord I strive to reward with kindness those who are maliciously disposed to me—“‘I belong to God,’” after all. Then to show how great is the favor he enjoys from God he says, You acted against me with evil intent, but God turned everything to good for me. Hence Paul also said, “For those who love God all things work together for good.” “All things,” he says. What is meant by “all things”? Opposition and apparent disappointment—even these things are turned into good, which is exactly what happened with this remarkable man. In fact, what was done by his brothers had the particular effect of bringing him the kingship, thanks to the creative God’s wisdom transforming all their wickedness into good.

John Chrysostom, Homilies on Genesis 67.18–19

In Remembrance of Me

Memories are useful. In times of gladness or peace, they can encourage or warn, depending on the circumstance. As we look back over our lives, we consider what has gone before to inform us concerning the present and to plan for the future. Some memories are painful and cause distress when revived, yet even these are useful as we work through them. They are a good gift of God to aid us. They establish patterns of faithfulness for how the Lord had acted in times of need and indicate a certain future. This is especially needful in the time of adversity or affliction. Under the stress of the situation, we become myopic and lose confidence in our Lord’s promises and deeds, wondering whether God was willfully negligent or forgetful, losing sight that the God of Abraham, Isaac, and Jacob is the God of Jesus, Paul, and Peter, and is the Lord God Almighty over heaven and earth today.

Individual adversity is especially difficult because we assume that none other has faced the same level of misery. We feel isolated and tend to assume that something, some fault of ours, has invited the hardship, therefore God will not give us His time or attention. Whether or not we may have had a hand in bringing about a situation, or are simply suffering for doing good, as followers of the one true God, we are neither abandoned nor neglected. The Lord still cares for His children.

At one point, Asaph experienced a hardship of which we have no details giving us Psalm 77. Being distraught, he sought the Lord with outstretched arms, seeking His intervention.

I remembered God and was glad;
I complained, and my spirit became discouraged. (Ps 76:4 LXX [Ps 77:3])

Notice the contrast brought to light in the Septuagint (LXX): complaint brought discouragement, but remembering God brought gladness. Here is the attitude that overcomes. Asaph was distraught in beseeching his Lord and refused to be comforted, but then he turned his attention away from his immediate circumstance:

I thought of the days of old,
And I remembered the eternal years; and I meditated. (Ps 77:5)

Asaph wrestled within himself that God might cast him off or cut off His mercy—basically wallow in the despair of the situation—but instead saw it in light of eternity and was able to view it in proper perspective: more as a momentary, light affliction (2 Cor 4:17).

I said, “Now I am beginning to see;
This change is by the right hand of the Most High.” (Ps 76:11 [Ps 77:10])

Again the LXX gives clarity: when Asaph turns his attention on the Lord, he can see His hand in the situation and can rest in Him. He remembers the Lord’s works and wonders, deeds and ways, habitation in the midst of His people, power, and redeeming work (77:11–20).

As stated above, memories are good gifts, and as noted with the example of Asaph, they need not be experienced firsthand. The psalmist had no direct dealings with the Exodus and subsequent wanderings, yet they were definite, true events directed by the Lord on which he could base his hope and trust. Christians have this same certainty in what God has accomplished through His marvelous work. There is a popular Christian song currently playing that alludes to the work of the Lord in His people:

“Famous For (I Believe)” by Tauren Wells

Make way through the waters

Walk me through the fire

Do what You are famous for

What You are famous for

Shut the mouths of lions

Bring dry bones to life and

Do what You are famous for

What You are famous for

I believe in You, God

I believe in You

I appreciate the songwriter desiring for God to do what He is famous for, but he chose the wrong mighty works. Better would have focused on the singular mighty work of redemption and sins forgiven. Better to speak of being baptized into Christ. Better to speak of receiving His body and blood in the bread and cup. What better than to obey our Lord’s command, “Do this in remembrance of Me”? These are the wonders and works that God is most famous for. Let us remember.

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

Thou Art the Man by Peter Rothermel, ca. 1878. Rothermel

Blessed are those whose transgressions are forgiven,
And whose sins are covered.
Blessed is the man whose sin the Lord does not take into account,
And in whose mouth there is no deceit.
Because I kept silent, my bones grew old
From my groaning all the day long;
For day and night Your hand was heavy upon me;
I became miserable when the thorn pierced me. (Pause)

I made known my sin,
And I did not hide my transgression;
I said, “I will confess my transgression to the Lord,”
And You forgave the ungodliness of my sin. (Pause)

For this cause, everyone who is holy will pray to Him in a well-fitted time;
Surely they will not draw near to Him in a flood of many waters.
You are my refuge from the oppression of those who surround me;
O my exceeding joy, redeem me from those who encircle me. (Pause) (Ps 32:1–7)

Just as earlier he explained why he had been wounded, so now as he comes to the second section he tells the source of his anxiety bestowed by the Lord. What crafty naïveté, a purity more careful than that of a thousand laggards! His sin is said to have been revealed to Him from whom nothing is hidden, to whom the plea cries louder than the tongue. Even if He does not hear it from the man, He knows all with greater certainty than the perpetrator. Making known means making a confession of sins; concealing is cloaking something wholly in silence or hiding something with the heart’s dissembling. This is what foolish people do who believe that God can remain ignorant of their actions. On the other hand, those who are aware that He knows all things clearly abase themselves to humble confession and prayers of repentance so as not to suffer a hostile Judge when they could have Him as merciful Advocate. Some have considered a fault to be a minor sin committed through some carelessness; injustice, however, is the perpetration of some monstrous and savage deed. Here the purity of the confessor is revealed; he did not bear to hide even what was thought to be a venial error.

Here is revealed the great devotion of the Godhead, for at the mere promise of dedication He suddenly absolved his sins, for He regards the piety of prayer as if it were the outcome of an action. The penitent said in his heart that he would not keep silent before the Lord about his past deeds; then, just as if he had revealed all, he was absolved of what he wished to confess, and rightly, since it is the will alone which absolves or punishes anyone. I will pronounce means “I will state publicly, that my devoted and faithful confession may draw others to imitate me.” From his self-accusation follows the saving remedy, for since the guilty man did not spare himself, the Judge spared him. His wickedness of heart was his former decision to be silent, for he believed that he lay hidden from Him who can know with utter certainty all things before they come into being.

Now that he has completed the exordium and the narration or satisfaction, he comes to the conclusion of his prayer for pardon, in which he commends his request for forgiveness in such a way as to claim that it is shared even by all holy men; and rightly so, for he who is not a stranger to sins ought to involve himself in prayers of entreaty. What a saving cure! To withstand all sinners’ diseases, different remedies are offered them when sick; but if this one antidote is taken with a pure heart, the poisons of all sins are overcome.

Cassiodorus, Explanation of the Psalms 31.5–6

Teach Us to Pray

A common malady among Christians is a feeling of inadequacy in prayer. Am I doing it right? After all, if you want an audience with the God of heaven and earth, you want to do it properly. And it’s not like we are the first to ask how to pray. In the sixteenth century, a barber, Peter, asked Martin Luther for tips on how to pray correctly. Going back to the first century, we find twelve men asking Jesus about the proper way to pray (Lu 11:1) from which we receive the ultimate prayer from our Lord Jesus (Matt 6:9-13; Lu 11:2-4). Without this instruction, how did saints through the centuries know to pray? Actually, the Lord taught His people how to pray through King David’s pen in Psalm 17.

Listen, O Lord of my righteousness;
Attend to my supplication;
Give ear to my prayer that is not with deceitful lips.

The first thing that we learn is to pray righteously and without deceit. This might seem obvious, but Jesus warned us about those who prayed to show off (Matt 6:5). Their reward was immediate but fleeting because it came from men, not God. And later, we learn not to ask selfishly (Jam 4:3): it only leads to conflict and dissension.

Therefore we learn to pray from the Lord’s perspective.

From Your face let my judgment come;
Let my eyes behold uprightness.

When we fix our gaze on the Lord, His precepts and judgments, His holy and righteous nature, we come before the throne understanding that our character and that of our requests are in accord with His character: what is true, just, pure, etc. And how do we fix our gaze on Him? By giving attention to where He reveals Himself.

You tested my heart when You visited me in the night;
You tried me in the fire and found nothing unjust in me.
That my mouth might not speak of the works of men,
I held to hard ways because of the words of Your lips.
Restore my steps in Your paths,
That my footsteps may not slip.

The description here is one who has learned the Scriptures and let them take root to walk circumspectly. An examination showed no indication to glorify himself or others, yet even in this, we see necessary realignment to give the saint a sure footing in life. And from such close attention to the Lord, there is assurance.

I cried out, because You listened to me, O God;
Incline Your ear to me, and hear my words.
Magnify Your mercies, O You who save those who hope in You
From those who rise up against Your right hand.

The saint sees the past faithfulness of the Lord to uphold His promises, which fuels obedience and enables boldness to seek Him once again with full assurance and hope in the face of adversity that God will deal with our enemies.

Keep me as the apple of Your eye;
In the shelter of Your wings, You will shelter me
From the face of the ungodly who trouble me.
My enemies surrounded my soul;
Their fat enclosed them;
Their mouth spoke arrogantly.
Casting me out, they now surround me;
They set their eyes to bend down to the earth.
They seized me like a lion ready to tear its prey,
Like a young lion lurking in secret places.
Arise, O Lord, outrun them and trip up their heels;
Rescue my soul from the ungodly,
And Your sword from the enemies of Your hand.
O Lord, destroy them from the earth;
Scatter them in their life.
Their belly is filled with Your hidden things;
They are satisfied with their sons,
And they leave their possessions to their children.

Whether our enemies are flesh and blood or devils set to ruin us from the spiritual realm, we are sheltered. This is not to say that our enemies cannot do some measure of harm, but they cannot destroy us. We are satisfied solely in fixing our eyes on the Author and Finisher of faith (Heb 12:2).

As for me, in righteousness I shall behold Your face;
I shall be satisfied when Your glory is revealed.

Until the final day, we are to keep our eyes focused on the Lord Jesus who will reveal His glory on the last day, and we can add our voices to St. John’s words, “Amen. Even so, come, Lord Jesus!” (Rev 22:20)

Light and Bread

I had mentioned previously that we are going through Leviticus in our Friday morning Bible study. One of the things that popped into my head while reading this section was the connection of the Levitical duties to Christians. Part of the priest’s daily routine was to care for the lampstand.

Then the Lord spoke to Moses, saying, “Command the children of Israel to bring you pure oil of pressed olives for the light, to make the lamps burn continually. Outside the veil in the tabernacle of testimony, Aaron and his sons shall keep it burning from evening until morning before the Lord continually; it shall be an ordinance forever in your generations. Upon the pure lampstand, you shall burn the lamps before the Lord until morning.” (Lev 24:1–4)

The Lord restates an instruction given previously for the construction of the Tabernacle (Ex 27:20–21) that the lampstand was to shed light continuously, day and night. We can understand why light would need to be shone during daylight hours: when the priest went inside the Holy Place to perform duties, the light would keep him from stumbling. The reason for nocturnal use is not so obvious unless we understand that the light being given is God’s light: He has provided it for the priest to properly do his work. Therefore, because the light is God’s, it must shine perpetually, so the priest must attend to the lampstand daily to ensure the light never goes out. In a similar fashion, Christians are asked to do the same with the light of the Scriptures. God’s Word is a lamp and light (Ps 119:105), and while it is eternal, it needs our attention for effective use. True, nothing needs to be added in order for the light to shine; however, for it to shine in and through us during our priestly work, we need to daily spend time in its illumination that the light we work by and reflect does not dim or become extinguished.

The loaves on the table were the Lord’s provision that the priests would be nourished in their daily duties.

“You shall also take fine flour and bake twelve cakes with it. Two-tenths of an ephah shall be in each cake. You shall set them as two deposits, six loaves in each deposit, on the pure table before the Lord. Then you shall put pure frankincense and salt on each deposit, that it may be on the bread for a memorial offering to the Lord. Every Sabbath day it shall be placed before the Lord continually, in the presence of the children of Israel by an everlasting covenant. It shall be for Aaron and his sons, and they shall eat these things in a holy place; for this is most holy to him from the things sacrificed to the Lord, as a perpetual ordinance.” (Lev 24:5–9)

Here, too, we find another type of Scripture. Once each week we are called to ensure the bread supply for the week. The Christian needs to be fed regularly in order to go about his duties as part of the priesthood. What God has revealed nourishes us as we take it in throughout each day, so that it works to be the gladness and joy of our hearts (Jer 15:16).

While I agree that these furnishings point ultimately to Christ as the Light of the World and Bread of Life; yet, it is the Scriptures that speak of Christ, and through them, we know Him.