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