Patristic Wisdom: Looking to the Second Sunday after Christmas

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 2:41–50)

Sometimes you read the Scriptures and in them seek their meaning with a certain sorrow, 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 “in sorrow.” 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 thither. There you will find Christ, the Word and Wisdom—that is, the Son of God.

Because He was a small child, He is found “in the midst of the teachers,” sanctifying and instructing them. Because He was a small child, He is found “in their midst,” not teaching them but “asking questions.” He did this because it suited His age, to teach us what befits boys, even if they are wise and learned. They should rather hear their teachers than want to teach them, and not show off with empty displays. As I was saying, He interrogated the teachers not to learn anything, but to teach them by His questions. From one fountain of doctrine, there flow both wise questions and wise answers. It is part of the same wisdom to know what you should ask and what you should answer. It was right for the Savior first to become a master of learned interrogation; later He would answer questions according to God’s Reason and Word.

Origen, Homilies on Luke 19.5–6

Patristic Wisdom for the First Sunday after Christmas

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.”

And Joseph and His mother marveled at those things which were spoken of Him. Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” (Luke 2:25–35)

The Son came to the servant not to be presented by the servant, but so that, through the Son, the servant might present to his Lord the priesthood and prophecy that had been entrusted to his keeping. Prophecy and priesthood, which had been given through Moses, were both passed down, and came to rest on Simeon. He was a pure vessel who consecrated himself, so that, like Moses, he too could contain them both. These were feeble vessels that accommodated great gifts—gifts that one might contain because of their goodness but that many cannot accept, because of their greatness. Simeon presented our Lord, and in him he presented the two gifts he had, so that what had been given Moses in the desert was passed on by Simeon in the temple. Because our Lord is the vessel in which all fullness dwells, when Simeon presented him to God, he poured out both of these upon him: the priesthood from his hands and prophecy from his lips. The priesthood had always been on Simeon's hands, because of ritual purifications. Prophecy, in fact, dwelt on his lips because of revelations. When both of these saw the Lord of both of these, they were combined and were poured into the vessel that could accommodate them both, in order to contain priesthood, kingship and prophecy.

That infant who was wrapped in swaddling clothes by virtue of his goodness was also dressed in priesthood and prophecy by virtue of his majesty. Simeon dressed him in these and presented him to the one who had dressed him in swaddling clothes. Then, as the old man returned him to his mother, he returned the priesthood with him. And when he prophesied to her about him: “This child is destined for the downfall and rising,” he gave her prophecy with him as well.

So Mary took her firstborn and left. Although he was visibly wrapped in swaddling clothes, he was invisibly clothed with prophecy and priesthood. Thus, what Moses had been given was received from Simeon, and it remained and continued with the Lord of these two gifts. The former steward and the final treasurer handed over the keys of priesthood and prophecy to the one in authority over the treasury of both of these. This is why his Father gave him the Spirit without measure, because all measures of the Spirit are under his hand. And to indicate that he received the keys from the former stewards, our Lord said to Simon, “I will give you the keys of the kingdom of heaven.” Now how could he give them to someone unless he had received them from someone else? So the keys he had received from Simeon the priest, he gave to another Simeon, the apostle. So even though the Jewish nation did not listen to the first Simeon, the Gentile nations would listen to the other Simeon.

Ephrem the Syrian, Homily on Our Lord 53.1–54.1.

Patristic Wisdom for Christmas Day

So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, “Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.” And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made widely known the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them. (Luke 2:15–20)

When therefore you see the child wrapped in swaddling-clothes, stay not your thought solely upon His birth in the flesh, but mount up to the contemplation of His godlike glory: elevate your mind aloft: ascend to heaven: so will you behold Him in the highest exaltation, possessed of transcendent glory; you will see Him “set upon a throne high and lifted up;” you will hear the Seraphim extolling Him in hymns, and saying that heaven and earth are full of His glory. Yea! even upon earth this has come to pass: for the glory of God shone upon the shepherds, and there was a multitude of the heavenly armies telling Christ’s glory. And this it was which was proclaimed of old by the voice of Moses, “Rejoice, you heavens, with Him, and let all the sons of God worship Him.” For very many holy prophets had been born from time to time, but never had any one of them been glorified by the voice of angels: for they were men, and according to the same measure as ourselves, the true servants of God, and bearers of His words. But not so was Christ: for He is God and Lord, and the Sender of the holy prophets, and, as the Psalmist says, “Who in the clouds shall be compared unto the Lord, and who shall be likened unto the Lord among the sons of God?” For the appellation of sonship is bestowed by Him as of grace upon us who lie under the yoke, and are by nature slaves: but Christ is the true Son, that is, He is the Son of God the Father by nature, even when He had become flesh: for He continued, as I have said, to be that which He had ever been, though He took upon Him that which He had not been.

Cyril of Alexandria, Commentary on Luke 2

Patristic Wisdom for Christmas Eve

Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid. Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, and on earth peace, goodwill toward men!” So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, “Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.” (Luke 2:8–15)

Look not therefore upon Him Who was laid in the manger as a babe merely, but in our poverty see Him Who as God is rich, and in the measure of our humanity Him Who excels the inhabitants of heaven, and Who therefore is glorified even by the holy angels. And how noble was the hymn, “Glory to God in the highest, and on earth peace, and among men good will!” For the angels and archangels, thrones and lordships, and high above them the Seraphim, preserving their settled order, are at peace with God: for never in any way do they transgress His good pleasure, but are firmly established in righteousness and holiness. But we, wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of enemies unto Him. But by Christ this has been done away: for He is our peace; for He has united us by Himself unto God the Father, having taken away from the middle the cause of the enmity, even sin, and so justifies us by faith, and makes us holy and without blame, and calls near unto Him those who were afar off: and besides this, He has created the two people into one new man, so making peace, and reconciling both in one body to the Father. For it pleased God the Father to form into one new whole all things in Him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both Peace and Goodwill.

Cyril of Alexandria, Commentary on Luke 2

Truly alert, they did not say, Let us see the child, let us find out what is being announced; but: “Let us see the word that has been made.’ “In the beginning was the Word.” “And the Word was made flesh.” The Word that has always been, let us see how it was made for us. “And see this word which was made, which the Lord has made, and has made known to us.” This same Word made itself, inasmuch as this same Word is the Lord. Let us see, therefore, in what way this same Word, the Lord Himself, has made Himself and has made His flesh known to us. Because we could not see Him as long as He was the Word, let us see His flesh because it is flesh; let us see how the Word was made flesh. “So they went with haste.” The ardent longing of their souls gave wings to their feet; they could not keep pace with their yearning to see Him: “So they went with haste.” Because they ran so eagerly, they find Him whom they sought.

Jerome, On the Nativity of the Lord

Patristic Wisdom: Looking to the Fourth Sunday of Advent

Now Mary arose in those days and went into the hill country with haste, to a city of Judah, and entered the house of Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. Then she spoke out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord should come to me? For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.” (Luke 1:39–45)

Elizabeth says, “Why does this happen to me?” She is utterly filled with the Holy Spirit. She does not speak in ignorance, as if she did not know that, according to God’s will, the mother of the Lord was coming to her. She rather speaks with this meaning: “What good have I done? What deeds of mine are so great that the mother of my Lord should come to me? By what justice, by what good works, by what fidelity of mind have I merited this, that the mother of the Lord should come to me?” “For behold, as your greeting sounded in my ears, the infant leapt for joy in my womb.” The soul of the blessed John was holy. While he was still enclosed in his mother’s womb and still to come into the world, he recognized the one whom Israel did not know. Hence “he leapt”—and he did not simply leap, but he leapt “for joy.” For he had perceived that his Lord had come to sanctify his servant before he went forth from his mother’s womb. I hope that unbelievers might call me stupid because I have believed such things. The deed itself, and the truth, show that I have put my trust not in stupidity but in wisdom, because this, which they consider stupid, is the occasion of my salvation.

For, unless the Savior’s birth had been heavenly and blessed, unless it had had something of the divine that surpassed human nature, his teaching would never have spread to the whole world. If only a man had been in Mary’s womb and not the Son of God, how could it happen—both at that time and now—that many diseases are cured, not only of bodies but also of souls? Who of us was not once foolish? Now, because of God’s mercy, we have understanding, and we know God. Who of us believed in justice? Now, because of Christ, we possess justice and follow it. Who of us was not wandering aimlessly, and vacillating? Now, because of the Savior’s coming, we are not tossed about by the waves or agitated. We are on our way—that is, we are in him who says, “I am the Way.”

Origen, Homilies on Luke 7.5–6

Patristic Wisdom: Looking to the Third Sunday of Advent

Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, “Are You the Coming One, or do we look for another?” When the men had come to Him, they said, “John the Baptist has sent us to You, saying, ‘Are You the Coming One, or do we look for another?’ ” And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, “Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me.” (Luke 7:18–23)

Having therefore taken from the inspired Scripture the name of “He that comes,” the divine Baptist sent certain of his friends to ask, “if He were He that comes.” And what follows? Inasmuch as Christ by nature and in truth is God, the purpose of John did not escape Him, but as well knowing the cause of his disciples’ coming, He especially at that particular time began accomplishing divine miracles many times more numerous than those which He had hitherto wrought. For so the wise Evangelist has told us, saying, “In that same hour He healed many of sicknesses and of scourges, and of evil spirits: and gave sight to many that were blind.” Having then been made spectators and eyewitnesses of His greatness, and gathered into them a great admiration of His power and ability, they bring forward the question, and beg in John’s name to be informed, whether He is He Who comes. Here see I pray the beautiful art of the Savior’s management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. “For go, He says, tell John the things that ye have seen and heard.” For you have heard indeed, He says, that I have raised the dead by the all-powerful word, and by the touch of the hand: you have seen also, while you yourselves stood by, that those things that were spoken of old time by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, and the dumb hear, and the dead arise, and the poor are preached unto. All these things the blessed prophets had before announced, as about in due time to be wrought by My hands. If then I bring to pass those things that were prophesied long before, and you are yourselves spectators of them, return and tell those things which you have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold.

Cyril of Alexandria, Commentary on Luke 37

Patristic Wisdom: Looking to the Second Sunday of Advent

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

The voice of one crying in the wilderness:
Prepare the way of the Lord;
Make His paths straight.
Every valley shall be filled
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough ways smooth;
And all flesh shall see the salvation of God.

Then he said to the multitudes that came out to be baptized by him, “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.” (Luke 3:1–9)

So John speaks the following words to the crowds that are going out to the baptismal washing—they have not gone out, but are only striving to go out. For, if they had already gone out, he would never call them “brood of vipers.” So, whatever he says to them, he also says to you, men and women, catechumens! You are arranging to come to Baptism. Take heed, lest perhaps it can be said to you, “Brood of vipers.” For, if you have any similarity to sensual vipers and invisible serpents, “brood of vipers” will also be said to you. Unless you expel wickedness and the serpent’s venom from your hearts, the words that follow will also be said to you: “Who showed you how to flee from the wrath to come?”

Great wrath threatens this age. The entire world is going to suffer God’s wrath. The wrath of God will overturn the great expanse of the heavens, and the breadth of the earth, and the choruses of the stars, and the splendor of the sun, and the nocturnal consolations of the moon. On account of men’s sins, all of these things will pass away. Once, indeed, God’s wrath fell upon the earth alone, “because all flesh had left its life upon the earth.” [Gen 6:12] But now the wrath of God is going to come both upon the heavens and upon the earth. “The heavens will pass away, but you will abide,” Scripture says to God, “and all the heavens will grow old like a garment.” See what sort of wrath it is, and how great. It will consume the entire world and punish those who deserve punishment. And this wrath will find an object on which to exercise itself. Each of us has prepared an object for wrath by what he has done. The Epistle to the Romans reads, “For, according to your hardness and your impatient heart, you pile up for yourself wrath on the day of wrath and the revelation of God’s just judgment.”

Then there follows, “Who showed you how to flee from the wrath to come? Produce fruits worthy of repentance.” To you, who are coming to Baptism, Scripture says, “Produce fruits worthy of repentance.” Do you want to know which fruits are worthy of repentance? “Charity is a fruit of the Spirit; joy is a fruit of the Spirit; so are peace, patience, kindness, goodness, faith, gentleness, continence,” and the others of this sort. If we have all of these virtues, we have produced “fruits worthy of repentance.” Again it is said to those who were coming to John’s baptism, “And do not begin to say among yourselves, ‘We have Abraham for a father.’ For, I say to you, God can raise up sons for Abraham from these stones.” John, the last of the prophets, prophesies the expulsion of the first nation and the call of the Gentiles. To those who were boasting about Abraham he says, “And do not begin to say among yourselves, ‘We have Abraham for a father.’ ” And again he speaks about the Gentiles, “For I say to you, that God can raise up sons for Abraham from these stones.”

Origen, Homilies on Luke 22.6–8

Patristic Wisdom: Looking to the First Sunday of Advent

“And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.” Then He spoke to them a parable: “Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you also, when you see these things happening, know that the kingdom of God is near. Assuredly, I say to you, this generation will by no means pass away till all things take place. Heaven and earth will pass away, but My words will by no means pass away. But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.” (Luke 21:25–36)

“Watch” over your life. Do not let “your lamps” go out, and do not keep “your loins ungirded,” but “be ready,” for “you do not know the hour when our Lord is coming.” Meet together frequently in your search for what is good for your souls, since “a lifetime of faith will be of no advantage” to you unless you prove perfect at the very end. In the final days, multitudes of false prophets and seducers will appear. Sheep will turn into wolves, and love into hatred. With the increase of iniquity, people will hate, persecute and betray each other. Then the world deceiver will appear in the disguise of God's Son. He will work “signs and wonders,” and the earth will fall into his hands. He will commit outrages such as have never occurred before. Then humankind will come to the fiery trial, “and many will fall away” and perish. “Those who persevere in their faith will be saved” by the Curse himself. Then “there will appear the signs” of the Truth: first the sign of stretched-out hands in heaven, then the sign of “a trumpet's blast,” and third, the resurrection of the dead, but not all the dead. As it has been said, “The Lord will come and all his saints with him. Then the world will see the Lord coming on the clouds of the sky.”

Didache 16.1–7

“Then, He says, they shall see the Son of man coming in a cloud with power and great glory.” Christ therefore will come not secretly nor obscurely, but as God and Lord, in glory such as becomes Deity; and will transform all things for the better. For He will renew creation, and refashion the nature of man to that which it was at the beginning. “For when these things, He says, come to pass, lift up your heads, and look upwards: for your redemption is near.” For the dead shall rise, and this earthly and infirm body shall put off corruption, and shall clothe itself with incorruption by Christ’s gift, Who grants unto those that believe in Him to be conformed unto the likeness of His glorious body. As therefore His disciple says, “The day of the Lord will come as a thief; in which the heavens indeed shall suddenly pass away, and the elements being on fire shall be dissolved, and the earth and all the works that are therein shall be burnt up.” And further, he adds thereunto, “Since therefore all these things are being dissolved, what sort of persons ought we to be, that we may be found holy, and without blame, and unreproved before Him?” And Christ also Himself says, “Be therefore always watching, praying that you may be able to escape from all those things that are about to happen, and to stand before the Son of Man.” “For we shall all stand before His judgment seat,” to give an account of those things that we have done. But in that He is good and loving to mankind, Christ will show mercy on those that love Him; by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Cyril of Alexandria, Commentary on Luke, Homily 139

Patristic Wisdom: Looking to the Last Sunday of the Year

The Lord reigns; He clothed Himself with majesty;
The Lord clothed and girded Himself with power;
And He established the world, which shall not be moved.
Your throne is prepared from of old;
You are from everlasting.
The rivers, O Lord, lift up;
The rivers lift up their voices;
Because of the voices of their many waters,
Marvelous are the billows of the sea;
Wondrous is the Lord on high.
Your testimonies are very much believed;
Holiness is proper to Your house, O Lord,
Unto length of days. (Ps 93:1–5)

It was not just now, he is saying, that You received election as king: You possess eternal sway and everlasting kingship. About His kingship he says also in the forty-fourth psalm, “Your throne, O God, is for ages of ages.” And His unchangeableness and immutability he likewise taught us in the hundred and first psalm, “You are the same,” he says, “and Your years will not come to an end”: even though You became man, You did not lack divinity, nor were You separated from the Father or the all-holy Spirit, there being one substance of the undefiled Trinity, one kingship, one lordship.

You prophesied all this from of old, and announced it in advance through Your holy prophets, and it has been shown to be true by the testimony of the events. The addition of exceedingly was also good, meaning, a chance falsehood cannot be discerned in the prophecies, whereas everything now seen was prophesied precisely. Holiness befits Your house, O Lord, for length of days: the greatest and finest of all the good things is the fact that the enjoyment of the gifts is not transitory or limited to certain times in the style of the worship of Jews; rather, it is permanent, stable, and everlasting, this being suited and appropriate to Your new house. The divinely inspired Paul gave the name “house of God” to the assembly of the believers, to whom the inspired author said holiness is fitting. Accordingly, it behooves us, in keeping with the apostolic exhortation, to “purify ourselves of every defilement of body and spirit, and bring sanctification to completion in fear of God,” so that by preparing the house of God we may welcome the eternal guest.

Theodoret of Cyrus, Commentary on the Psalms 93.3, 6

The prophet spoke of the Lord’s coming, an event which he most truly foresaw. Now he expounds the nature of the praise, for the testimonies of the prophet were become exceedingly credible, when the saving incarnation of the Word which had been foretold to the world made its appearance. At His glorious coming was revealed all that was kept hidden in the sacred books. Which of the wise could have doubts about the promise of the gifts when the very Fullness which was promised arrived?…

The house of the Lord, then, is the universal Church, which we know is established round the circumference of the world. Holiness, in other words “the abundant blessing of Your coming,” becomes it. This is the beauty which can transcend all adornments, for it beautifies without ever forsaking it, and unifies so that it is wholly unfragmented. But this holiness, a beauty most outstanding, is not imparted for a moment, but is granted eternally; for length of days denotes an eternity which cannot be ended.

Cassiodorus, Explanation of the Psalms 92.5–6

Patristic Wisdom: Looking to the Twenty-Fifth Sunday after Pentecost

And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified. But the Holy Spirit also witnesses to us; for after He had said before, “This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,” then He adds, “Their sins and their lawless deeds I will remember no more.” Now where there is remission of these, there is no longer an offering for sin. Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. (Heb 10:11–25)

If any of our own people inquire, not from love of debate but from love of learning, why He suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. For if He came Himself to bear the curse laid upon us, how else could he have “become a curse” unless He received the death set for a curse? And that is the cross. For this is exactly what is written: “Cursed be every one who hangs on a tree.” Again, if the Lord's death is the ransom of all, and by His death “the dividing wall of hostility” is broken down, and the calling of the nations is brought about, how would He have called us to Him had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Thus it was fitting for the Lord to bear this also and to spread out His hands, that with the one He might draw the ancient people and with the other those from the Gentiles and unite both in Himself. For this is what He Himself has said, signifying by what manner of death He was ransom to all: “I, when I am lifted up,” He says, “will draw all men to myself.” For the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere and there, bearing rule over his fellow spirits, as the devil's peers in disobedience, not only works illusions by their means in them that are deceived but tries to hinder them that are going up. About this the apostle says, “Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience,” while the Lord came to cast down the devil and clear the air and prepare the way for us up into heaven, as said the apostle, “Through the curtain, that is to say, His flesh”—and this must be by death. Well, by what other kind of death could this have come to pass than by one which took place in the air, I mean, the cross? For only He that is perfected on the cross dies in the air. Therefore, it was quite fitting that the Lord suffered this death. For thus being lifted up, He cleared the air of the malignity both of the devil and of demons of all kinds, as He says, “I saw Satan fall like lightning from heaven,” and made a new opening of the way up into heaven, as He says once more, “Lift up your heads, O gates, and be lifted up, O ancient doors!” For it was not the Word Himself that needed an opening of the gates, being Lord of all; nor were any of His works closed to their maker; but it was we who needed it, whom He carried up by His own body. For as He offered it to death on behalf of all, so by it He once more made ready the way up into the heavens.

Athanasius, On the Incarnation 25

Patristic Wisdom: Looking to All Saints' Sunday

After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!” All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, saying:

“Amen! Blessing and glory and wisdom,
Thanksgiving and honor and power and might,
Be to our God forever and ever. Amen.”

Then one of the elders answered, saying to me, “Who are these arrayed in white robes, and where did they come from?” And I said to him, “Sir, you know.”

So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes.” (Rev 7:9–17)

Those who are shepherded by Christ then, it says, will not be afraid of attacks by wolves, inasmuch as they [the wolves] will be sent to the “unquenched fire,” but instead they [who have washed their robes] will be spiritually shepherded towards the clean and clear fountains of the divine thoughts, being meant by the waters, characterizing the already abundant flow of the Spirit, as the Lord has said about “him who sincerely believes” in Him that “out of his belly will flow rivers of living water.” The saints, those watered by it abundantly, will live endlessly in great joy and gladness, the “partial knowledge” being abolished, and they will possess perfect and escape the change of corruption.

Andrew of Caesarea, Commentary on the Apocalypse 7.20

He says, And they have washed their robes and made them white in the blood of the Lamb. Yet it should follow that robes dipped in blood would turn out to be scarlet rather than white. So how did they become white? Because baptism enacted into the death of the Lord, as Paul in his great wisdom said, purges all filth resulting from sin and renders those who are baptized in it white and pure. But participation in the life-giving blood of Christ also bestows this favor. For the Lord says concerning His own blood that it is being poured out “for many” and “on behalf of many, for the forgiveness of sins.” Thus these serve God forever, and God dwells among them. Indeed, the dwelling-place of God, said one of God’s saints, is where the souls of His saints continually remember Him; therefore God naturally dwells with those who serve him day and night.

Oecumenius, Commentary on the Apocalypse 5.7–8

Patristic Wisdom: Looking to Reformation Sunday

But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. (Rom 3:21–26)

He says there is no distinction between Jews and Greeks since it is certain that all equally have come under sin, as became clear above. And he says that now the righteousness of God, which is supported by testimonies in the law and the prophets, has also been given equally to all through faith in Jesus Christ. But because all had come under sin, doubtless they were likewise estranged from the glory of God because they were able neither to receive it in any respect whatsoever nor to merit it. For how would a sinner dare to give glory to God, to whom the prophet says, “But God has said to the sinner: Why do you recite My righteous requirements?” And again another Scripture says, “Praise is unseemly in the mouth of a sinner.” Therefore the righteousness of God through faith in Jesus Christ reaches to all who believe, whether they are Jews or Greeks. It justifies those who have been cleansed from their past crimes and makes them capable of receiving the glory of God; and it supplies this glory not for the sake of their merits nor for the sake of works, but freely to those who believe.

Although the holy Apostle has taught us many things about our Lord and Savior Jesus Christ which are to be marveled at, things which are spoken about Him through a mystery, in this passage he has brought forth something even more admirable which I do not think is easy to find in other passages of Scripture. For above he had said that Christ had given His very self as the redemption price for the entire human race so that He might redeem those who were being held in the captivity of their sins, when “apart from God He tastes death for everyone.” Now he has added something even more profound and says, “God predetermined Him as a propitiation through faith in his blood.” This means of course that through the sacrifice of Himself He would make God propitious to men and through this He would manifest His own righteousness as He forgives them their past sins, which they had contracted by serving the worst tyrants at the time when God was tolerating and allowing this to be done. God allowed this so that afterwards, i.e., at this time, He would manifest His own righteousness. For at the consummation of the age, at the end of time, God disclosed His own righteousness and, for the redemption price, gave Him whom He made a propitiator.

Origen, Commentary on the Epistle to the Romans 3.7.18; 3.8.1

Wokism Is Not Christian

In the current issue of Christian Culture, Rolf Preus has written an excellent article entitled “Wokism.” Below is a sample section.

It is among us Christians that human life has been valued. It is among us Christians that marriage and the family have been honored. Wokism takes our teaching about the value of the human being and refashions it in two critical ways. First, it replaces personal sin and guilt with corporate and systemic sin and guilt. Second, it forbids God to enter into the conversation and tell us what is right and wrong in regard to the domestic estate.

Sin is always personal and individual. There is such a thing as corporate sin (“I am a man of unclean lips, and I dwell in the midst of a people of unclean lips,” Isaiah 6:5), but accountability is always an individual matter. God visits the iniquity of the fathers upon the children of those who hate him, but it is only if they hate him. He does not punish the children for the sins of their fathers. Sin is personal. While the gospel is proclaimed to all, it is received individually. The just shall live by his faith, not by another’s faith. To speak of sin and guilt as systemic ignores individual responsibility. And if one is deemed to be of the oppressor class, how is he to find redemption? Can a white man choose to become black? In fact, there is no redemption in the woke culture. There is only judgment.

The full article can be found here.

Patristic Wisdom: Looking to the Twenty-Second Sunday after Pentecost

Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (Heb 7:23–28)

But these things were spoken of generally; but now they are separated by their particular kinds. It says, “If the high priest who was anointed sins, so that he makes the people sin, he will himself offer to the Lord for his sin a calf without blemish from the herd.” Terror and mercy are shown at the same time in the divine law. So finally, is no one safe, not even the high priest? And who is this high priest? He who was anointed; he who kindles holy fires on the divine altars, who sacrifices to God gifts and salutary offerings; he who intervenes between God and men as a propitiator. Not even he, I say, remains free from the contamination of sin. But see the mercy of God and understand it more fully as Paul teaches. For writing to the Hebrews, he says, “For every priest who is taken from men is appointed by men to offer sacrifices to God.” A little farther it says, “The Law appoints human priests who have weaknesses,” in order that just as they can offer for their own weakness, so also they can offer for that of the people. You see, therefore, the dispensation of divine wisdom. It sets up as priests, not those who could not sin in any way—otherwise, they would not be human—but those who ought indeed to imitate that One “who did not sin,” to offer sacrifices first for their own faults and then for the transgressions of the people.” But what is most to be admired in this kind of priest? Not that he may not sin—because that is impossible—but that he knows and understands his own sin. For he who thinks he has not sinned never corrects himself. In like manner, he is more easily able to pardon those who sin, whose conscience is disturbed by his own weakness.

For all these reasons, therefore, “He now stands before the face of God interceding for us.” He stands before the altar to offer a propitiation to God for us. As He was about to approach that altar, moreover, He was saying, “I will not drink again from the fruit of this vine until I drink it anew with you.” Therefore, He expects us to be converted, to imitate his example, to follow His footsteps, that He may rejoice with us and “drink wine with us in His Father’s kingdom.” For now because “the Lord is one who pities and is merciful,” He “weeps with those who weep and desires to rejoice with those who rejoice” with greater feeling than this Apostle. And how much more “this One mourns for those who have previously sinned and did not repent.” For we must not think that Paul is mourning for sinners and weeping for those who transgress, but Jesus my Lord abstains from weeping when He approaches the Father, when He stands at the altar and offers a propitiatory sacrifice for us. This is not to drink the wine of joy “when He ascends to the altar” because He is still bearing the bitterness of our sins. He, therefore, does not want to be the only one to drink wine “in the kingdom” of God. He waits for us, just as He said, “Until I shall drink it with you.” Thus we are those who, neglecting our life, delay His joy.

Origen, Homilies on Leviticus 2.3.1; 7.2.3

Patristic Wisdom: Looking to the Twenty-First Sunday after Pentecost

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.… There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His. Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Heb 4:1–2, 9–13)

David promised us, he is saying, that there is a different rest; so let us be keen to attain to it so as not to suffer a fate similar to theirs. Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God’s promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God’s words?

He called the rest sabbath rest since on the seventh day God rested from all the works He had performed, whereas in the next world life will be free of grief, proof against labor, and rid of cares. So he called the freedom from bodily works sabbath rest, as the sequel indicates. As the God of all on the sixth day completed the whole of creation, and on the seventh He rested from creating, so those departing this life and moving to that one will be rid of the present labors. The Law required Jews to refrain from bodily works on the sabbath, and to devote attention to souls alone.… The person in the grip of sloth and not desirous of enjoying the promised goods will be liable to the accusations of those who were disobedient.

Then he shows the fearful judgement: nothing can escape that incorruptible Judge; He knows everything precisely, even the movements of our very thoughts. He knows what is done under cover of darkness, He knows what is committed in secret, the wicked counsels of the soul did not elude Him, what is hidden is laid bare to Him.… Now, if it was not just to them but also to everyone of us that the divine apostle wrote this. So it behooves us to consider that divine judgement constantly, be afraid and tremble, keep the divine commandments assiduously, and look forward to the promised rest. May we attain it in Christ, to whom with the Father and the all-holy Spirit be glory and magnificence, now and forever, for ages of ages. Amen.

Theodoret of Cyrus, Commentary on Hebrews 4

Patristic Wisdom: Looking to the Twentieth Sunday after Pentecost

Seek the Lord and live, lest He break out like fire in the house of Joseph and devour it, with no one to extinguish the fire for the house of Israel. The Lord is He who brings about justice on high and righteousness on the earth!… They hated him who reproved in the gates and abhorred the upright word. They tread upon the poor and take bribes from him. They built houses of hewn stone, yet they shall not dwell in them. They planted pleasant vineyards, but they shall not drink wine from them. For I know your many transgressions and the enormity of your sins, devouring the righteous and taking bribes, turning away the poor at the gate. Because of this, the prudent keep silent in this time, for it is an evil time. Seek good and not evil so that you may live, so that the Lord God Almighty will be with you. As you have said, “We hated evil and loved good.” And restore justice in the gate that the Lord God Almighty may have mercy on the remnant of Joseph. (Amos 5:6–7, 10–15)

Once again he does not allow the sinners to get caught up in despair, despite being involved in dire and intolerable sins. He also conveys God’s promises so as to land them as a catch for repentance. He also presented him here as necessarily promising to forgive their sins and free them from both the penalty and the terrors associated with it. The Creator, after all, is kind, “long-suffering and rich in mercy, and repenting of the troubles,” as it is written, and as he himself says in Ezekiel, “He does not wish the death of the dying so much as to convert him from his wicked path and have him live.” If, therefore, you set great store by being alive, which seems desirable for you to be, desist from deception, abandon such longstanding ignorance, and seek Me out, he is saying—that is, serve Me, the one who is by nature God, the Life-giver, the one able to save, rescuing from every trouble those who reverence Me.

Cyril of Alexandria, Commentary on Amos 5

Patristic Wisdom: Looking to the Nineteenth Sunday after Pentecost

Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? (Heb 2:1–4)

Paul showed that there is a very great difference between the old covenant and the new covenant since he speaks about the “word” in the first covenant, but in this covenant, he speaks of “salvation.” For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, “such a great salvation,” showing by the epithet its greatness. In the first covenant it was given “through the angels,” but now “through the Lord.” And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, “while God further testified with signs and wonders and various powers,” saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from even whatsoever diseases happened to afflict them. For such was the abundance of healings among us. Also the dead were raised.… After comparing and contrasting the difference and showing the superiority in a various and manifold manner, he added a greater thing that did not happen to those in the Law: “and by gifts of the Holy Spirit distributed.” For that each of the believers should have their own share in the Spirit was a characteristic of those in grace. And well he adds in addition to all these things “according to his own will,” that is, the will of God who fully wished once and for all to lavish us greatly so that his grace for us might not be repented of, and that the gifts of grace once given to us might not be changed along with the things of the previous covenant, as some might suspect.

Theodore of Mopsuestia, Fragments on Hebrews 2

He then shifts his attention to exhortation, saying, Therefore we must give the more earnest heed to the things we have heard: understanding this difference, therefore, we must attend more zealously to the teaching in case we are guilty of backsliding. Again he associated a comparison with the exhortation, showing the extent to which the Gospel teaching surpasses the provisions of the Law. The ministry of angels was involved in the giving of the Law, whereas in this case the Lord in person was the first to propose the saving teaching, and those who were in receipt of the apostolic grace welcomed it. While the Law gives us a glimpse of what has to be done, the Lord’s teaching is the source of eternal salvation. Now, since Moses also employed wonderworking, it was necessary for Him to show the superiority of grace in this respect, too: in this case, it was not only the Lord who worked wonders but also His divine disciples and their successors. He also showed the New Covenant to be resplendent with spiritual gifts: of old the inspired authors alone shared in the spiritual bounty, whereas now all the believers enjoy this grace.

Theodoret of Cyrus, Commentary on Hebrews 2

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

Then Moses heard the people weeping throughout their tribes, everyone at his door; and the anger of the Lord was greatly aroused; Moses also was displeased. So Moses said to the Lord, “Why have You maltreated Your servant? Why have I not found grace in Your sight, that You lay the wrath of this people on me? Did I conceive all these people? Did I beget them, that You should say to me, ‘Carry them in your bosom, as a guardian carries a nursing child,’ to the land You swore to their fathers? Where am I to get meat to give to all these people? For they weep all over me, saying, ‘Give us meat, that we may eat.’ I am not able to bear this people alone, because the burden is too heavy for me. If You treat me like this, kill me here and now—if I find mercy in Your sight—and do not let me see my maltreatment.” So the Lord said to Moses, “Gather to Me seventy men from the elders of Israel, whom you yourself know to be the elders of the people and officers over them; bring them to the tabernacle of testimony, so they may stand there with you.”

So Moses went out and told the people the words of the Lord, and he gathered the seventy men of the elders of the people and placed them around the tabernacle. Then the Lord came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders, and it happened, when the Spirit rested upon them, that they prophesied, although they never did so again. But two men had remained in the camp: the name of one was Eldad and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who had not gone out to the tabernacle, yet they prophesied in the camp. And a young man ran and told Moses, and said, “Eldad and Medad are prophesying in the camp.” So Joshua the son of Nun, Moses’ assistant, one of his choice men, answered and said, “Moses my lord, forbid them!” Then Moses said to him, “Are you zealous for my sake? Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Num 11:10–16, 24–29)

God is said to take some of the Spirit that was upon Moses and to put it within those men who were selected, and this was for no other reason than that we should believe that by the one Holy Spirit, God sanctifies both the saints who came before us and us ourselves. For as the Father is one, so likewise the Son is one, and so too the Holy Spirit is one, who was in the prophets and is in us also. So since the Spirit is one, it is not proper to understand him as being divided among many, but he is indivisible, and yet is in many distributed gifts, having perfection in them all.

One should note that the God of all commanded the seventy chosen men to gather together. But the full number did not assemble, for two of them were missing, Medad and Eldad. Though these were delayed, God still filled them with the Spirit, for they prophesied within the camp. Now some were zealous for Moses over these two, saying moreover that they ought to be restrained. But Moses, who prefigured the mystery of Christ, said, “Would that all the Lord’s people were prophets when the Lord shall put his Spirit upon them.”

From these matters, we understand that the law caught many as in a net, and brought them to God so as to instruct them in the mystery of Christ. Not all, however, were brought like this, but it is also the case that Christ sanctified those who came later. For those from the Gentiles were called to a knowledge of the truth, not through Moses or the law, but rather by the power of God the Father, when he revealed his own image, namely his Son, to those who did not know him. These he appointed to be called and holy, anointing them with his Spirit. And they became zealous, both those under the law who were in Christ and those justified by faith and sanctified by the Spirit. Moses was nevertheless glad at what happened, as he came to learn of the mystery in advance. Surely then, the people of the Jews who are extraordinarily jealous of the saints in Christ are not mindful of these matters that concerned Moses.

So then, harking back to the beginning of the discussion, we said in the first section that the people of the Jews are still carnal. But the others, those who are a people in Christ through faith, are holy and truly greater, for the physical manna served as a shadow and figure of the gifts given through Christ. Besides this, we were taught that if we keep the shadows of the law after the time arranged for them, we shall give offense to God, and we will also be a cause of vexation to the saints themselves. For Moses was angry with those who kept the manna.

In the second section, it was seen that the Jews dishonored the spiritual manna. They despised the heavenly things that were given through Christ, but were inclined towards more earthly things, and being very much disposed towards foul pleasures, they perished in a remarkable manner. For it was altogether necessary to regard the things of God as superior, and that through faith, honor should be given to the Savior and Redeemer of us all, namely Christ, through whom and with whom be glory to God the Father, together with the Holy Spirit, forever. Amen.

Cyril of Alexandria, Glaphyra on the Pentateuch 9.5.

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

O Lord, teach me, and I will know. Then I saw their purpose. For I did not know I was like an innocent lamb led to be sacrificed. They plotted an evil device against me, saying, “Come, let us put wood in his bread, and destroy him root and branch from the land of the living, so his name might not be remembered any longer.” But, O Lord, You who judge righteously, who tests minds and hearts, let me see Your vengeance on them, for I have revealed my righteous plea to You. (Jer 11:17–19 LXX)

There is agreement among all churches that these things were spoken by Christ under the persona of Jeremiah. The Father made known to Him how He ought to speak and showed Him the intentions of the Jews. Like a lamb led to the slaughter, Christ opened not His mouth, and He “did not know”—“sin” should be supplied, according to what was said by the apostle: “For our sake He made Him to be sin who knew no sin.” And they said, “Let us throw wood into his bread”—that is, the cross into the body of the Savior (for He Himself said, “I am the bread that came down from heaven”), and “let us eradicate him”—or “wipe him out”—“from the land of the living.” For they were contemplating this wickedness in their mind, in order to blot out His name forever. But the Son, according to the sacrament of His assumed body, speaks to the Father and invokes His justice. He praises God’s righteousness and calls on God, who examines the heart and mind, to render to this people what they deserve, saying, “Let me see your vengeance on them”—on them, that is, who persist in wickedness, not on them who turn to repentance. Concerning this latter group, Christ says on the cross, “Father, forgive them, for they know not what they do.” And to the Father, he reveals and discloses his cause, namely, that He is crucified, not because He is deserving but because of the wickedness of the people, as He says: “The ruler of this world is coming, and he finds nothing against me.”

Jerome, Commentary on Jeremiah 2.11

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

The Lord gives Me the tongue of the learned, so as to know when to speak a word at a fitting time; and He causes My ear to listen each morning. The Lord’s instruction opens My ears, and I am not disobedient, nor do I contradict Him. I gave My back to whips, and My cheeks to blows; and I turned not away My face from the shame of spitting. The Lord became My helper; therefore, I was not disgraced. But I made My face like a solid rock and knew I would not be ashamed. For He who pronounces Me righteous draws near. Who is he who judges Me? Let him oppose Me at the same time. Who is he who judges Me? Let him come near Me. Behold, the Lord will help Me. Who will harm Me? Behold, all of you will grow old like a garment, and old age will devour you, as a moth does a garment. Who among you fears the Lord? Let him listen to the voice of His Servant. You who walk in darkness and have no light, trust in the name of the Lord and rely upon God. (Isa 50:4–10)

Therefore, why is it that the one who revealed such things to our ancestors was not one such as I was and now am? And why did I deliver the bodily instrument that was taken out of your hands because of its humanity? But since this seems to refer to the most glorious Lord of all, who also is my Lord and Father, for this reason then I also call him Lord and say: The Lord, the Lord gives me the tongue of instruction that I may know when it is necessary to speak a word. In the same way, “when he was accused” “he was silent,” and when you had falsely witnessed against him, “he made no answer.” He acted in this way at the command of the Father, because it was necessary “for him to become obedient unto death.” It was because of this that I kept silence and suffered insolence on your behalf, because I knew well that there would be a time when “I will no longer be silent,” and when I receive a tongue of instruction from the Father, I will proclaim at the proper time, when it is necessary to speak a word. And this may be the time when I will establish my churches throughout the entire civilized world. For then I will no longer remain in silence, but I will cry aloud so that, if they listen, all nations might come to know the Father. At the aforementioned time, he will grant me attentive ears that are able to understand the meaning of my teaching, and as they listen in the early hours of the morning they will convey my instruction. For it is my Lord himself who will open my ears so that they will be attentive and ready to learn.…

Therefore, I offered at once my back to those who wanted to strike me. I offered my cheeks to those who struck my face and shamefully mistreated me, and I did not turn away my face from being covered with your spit. But I remained resolute and offered my given human body to all sorts of abuse and insolence, defending myself from nothing that anyone threw at me. For the Father’s will was enough for me. And when “I became obedient” to him, I was sustained through everything, knowing that the one who rules over the universe, the Lord, has become a helper for me. For this reason, I presented my face like solid rock because I have become convinced that obedience to the Father does not bring me any shame. And the Father stood close by me, and just like a judge at the games, after he watched me endure through everything, he justified me. If anyone has an accusation against me, and it even seems right that I should be put to death for certain faults, let him show publicly what the reason or pretext for such an accusation against me is.…

After going over what happened during his suffering, the Lord himself continues on and addresses them: and now, if there is anyone among you who fears the Lord, let him listen to his servant. He says that he interprets himself as the servant of God when he says he became a man and is the true Son of God and of the Father. And the phrase about hearing the voice of his servant does not refer to the “transgression of the law” but speaks about the confirmation of the law through the impression and engraving recording the truth, which is God and his prophecies. For “I do not will the death of the sinner but his repentance.” And yet even now, I call you again while you are in the darkness of ignorance, and I say: Those who walk in darkness and have no light; trust in the name of the Lord and lean on God. Only come and listen to the promise and have faith that this salvation is for you!

Eusebius of Caesarea, Commentary on Isaiah 50.3–4, 6–7, 10

Today I Have Removed the Disgrace

At about this time, the Lord said to Joshua, “Make stone knives for yourself from a sharp rock, and sit down and circumcise the sons of Israel.” So Joshua made sharp stone knives and circumcised the sons of Israel at the place called the Hill of Foreskins.” (Joshua 5:2–3 LXX)

Before coming out of Egypt, the nation had received this sign being Abraham’s offspring (Gen 17), and afterward, those coming out failed to keep the rite. While we do not have a definite reason for stopping the practice, we might surmise the catalyst to be Korah’s rebellion resulting in God judging their sin by promising that their generation would not enter the land. Coupled with that, the following day the people complained (Num 16) resulting in the death of thousands of Israel. Between these, we can understand if the people might have been greatly humbled, feeling unworthy or discouraged. Whatever the case, a new generation had grown up without circumcision. Now on the edge of the Jordan River, the people needed to be brought in line with who and what they were called to be, a chosen people: something remained that needed attention.

In this manner, Joshua completely purified the sons of Israel, as many as were born at any time along the way and as many as were uncircumcised after they came out of Egypt. (Joshua 5:4 LXX)

Both the Masoretic and Septuagint texts explain that a generation of men had died in the wilderness; however, the Septuagint offers that the intended result of this circumcision was purification. All males within the covenant were to receive this (Gen 17:10–13), but if a male did not have this mark, he was to be cut off (Gen 17:14) regardless of his family lineage or ties. Basically, the uncircumcised were impure. So it was with this generation of Israel that had just come into the promised land: they could not enter until fulfilling their obligation. Today, in a similar fashion, those claiming to be of the family of faith have no real claim unless baptized. How does this work?

Paul tells the church at Colossae that Christians are “circumcised with the circumcision made without hands” in Christ via baptism (Col 2:11–12), being enlivened from trespasses and uncircumcision of the flesh (Col 2:13). What is the performative work in this passage? Baptism. We must assume, then, that baptism if one claiming to be a believer is not baptized, we must question their veracity. Conversely, if someone is baptized we must acknowledge the newness of life—regardless of that person’s amount of faith or capacity to articulate it. Baptism purifies and opens the ability to enter into the rest promised in Christ.

Then the Lord said to Joshua the son of Nun, “Today I have removed the disgrace of Egypt from you.” (Joshua 5:9 LXX)

Though Joshua and his designees performed the physical act, it was the Lord who removed the disgrace remaining on Israel: He identified Himself as the person circumcising the people through His agents. Christians should understand this concept as we gather and relate as the Body of Christ in fellowship with one another: spiritual gifts are practiced to encourage and build up the saints. Where we often misstep is when we speak of activities that the Lord does, yet require a human agent. Take forgiveness of sins as an example. The scribes were correct when they responded to Jesus’ words, “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” (Mark 2:7) Whereas being God incarnate allows a person to do all that He wills, the typical Evangelical bristles when a pastor or priest says, “Your sins are forgiven” and may retort in the same manner as the scribes; yet the Lord left the Church with the authority to do just that: “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). The act of proclaiming forgiveness was not new. Consider the sin and trespass offerings of the Levitical code (Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7). Later on, Nathan tells King David, “The Lord also has put away your sin; you shall not die” (2 Sam 12:13). What now prevents the pastor from proclaiming the forgiveness of sins since he is acting in the same capacity? The Lord forgives, but someone else is the mouthpiece.

In a similar fashion, baptism enlivens because God is doing the work (Col 2:12). There are some who opine that baptism is a good work that we do. Yes, the baptizer and baptized are participants in the action, but the work is completely divine. Nothing about baptism can be considered a work we do or allow one to receive credit before God/ What is received is that which comes on the basis of faith through Christ. The men enduring the mass circumcision of Israel considered their election in Abraham to be sufficient. Their passive willingness to endure the cutting and subsequent pain showed that they accepted something must be done whether or not they completely understood the reason for it. While we, thankfully, are no longer required to endure the same physical pain, the need to remove disgrace or reproach remains, therefore baptism.

I leave with a quote from Origen:

But since Christ came and gave to us the second circumcision through “the baptism of regeneration” and purified our souls, we have cast away all these things and in exchange for them we have received the affirming of a good conscience toward God. At that time, through the second circumcision, the reproaches of Egypt were taken away from us, and the blemishes of sins were purified. No one, therefore, fears the reproaches of past transgressions, if he has been wholly converted and has repented from the heart, and, by faith, has parted the waters of the Jordan and been purified through the second circumcision of the gospel. You hear that, “Today, I have taken the reproach of Egypt away from you.”

Homilies on Joshua, 5.6

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

Be comforted, you fainthearted. Be strong, do not fear. Behold, our God renders judgment and will render it. He will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap like a deer, and the tongue of the dumb will speak clearly. For water shall burst forth in the desert, and a valley in the thirsty land. The waterless desert shall become meadows, and the thirsty land springs of water. There will be the gladness of birds, a habitation of reeds and marshes. (Isa 35:4–7)

But that these five thousand men are signs of divine power, the Lord himself predicted through the prophet, saying, “Behold, I and the children whom God has given me will be signs in the house of Israel from the Lord of hosts on Mount Zion.” The same prophet later revealed the nature of these future signs when he said, “Then the eyes of the blind will be opened, and the ears of the deaf will hear, and the lame will leap like deer.” We can recognize the fulfillment of this prophecy in the lame man who had been unable to walk since birth.

If we look closely, we can also recognize the sacraments prefigured mystically in him, for the lame man received healing while looking toward Peter and John when he was at the Beautiful Gate of the temple. We too were lame prior to coming to the knowledge of Christ, in the sense that we were limping along the way of righteousness. Our halting strides were not those of the body, however, but those of the interior life. Whoever has gone astray from the way of righteousness or from the way of truth is altogether lame, even if his feet and legs are healthy, since he limps with his mind and soul. For the journey of faith and truth is traveled not with bodily steps but with strides of the interior life. For the one who is estranged from the way of justice, from the way of truth, even if he has straight feet, is completely lame because he limps in mind and soul. For he enters on the journey of faith and truth not with physical steps but with the steps of the internal life. Hence doubtless we limped for a long time on the way of justice, when we did not know Christ the Lord, the true way of salvation and life. But after we came to the beautiful gate of the temple and looked at the apostles of Christ with faith, then the steps of our mind were made strong so that we no longer limped upon the way of iniquity, but with straight steps we walk down the road of justice.

Chromatius of Aquileia, Sermon 1.3–4

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. (Eph 6:10–20)

The apostle is sure that the sufferings which are inflicted by apostate servants of God are actually controlled by the devil, who is too high and mighty for us to resist. Paul, therefore, tells us to put on the armor of God against them, because it is only by his power that all the devil’s machinations will be overcome and destroyed. The people whom Paul calls the rulers of this darkness, evil spirits who dwell in heavenly places, in the firmament of the world, are only puppets of the devil. It is those who are in charge of ignorance and unbelief who are the masters of evil and rulers of darkness. The rulers of darkness are understood to lead people astray because they are the masters of unbelief.

Because we are at war against the most vicious enemies who are skilled in all manner of wickedness, we must be on our guard with all caution and care, so that however they tempt us, we may be armed and ready for them. We must be vigilant in prayer and expect God to give us the victory because God will help those whom he sees acting like that. In warfare of this kind, a sober mind and a pure conscience are absolutely essential because it is not being waged against carnal evils but against spiritual ones. Against earthly enemies, the body is strengthened by liquor and the mind is inflamed by strong drink which give them the courage to resist. But resistance against spiritual evils must be spiritual, and our weapons must be sobriety and abstinence so that filled with the Holy Spirit we might defeat unclean and aberrant spirits. We gird our loins with truth if we are prepared to resist error. Everyone who wants to be effective protects himself in this way so that by removing hindrances he can function more effectively.

If we live a good life the Holy Spirit dwells with us and we can receive what we ask for. To pray in the Spirit always means to offer prayer to God with a clean conscience and a pure faith. The person who prays in the flesh prays with a corrupt mind and will sin again, not accidentally or incidentally, but deliberately. However, he can avoid sin as long as he lives if he perseveres in prayer so that his mind is always firmly fixed and focused on the law of God and he meditates day and night on the things which God loves. People who are like this are able to pray for the saints.

Ambrosiaster, Epistle to the Ephesians 6