Patristic Wisdom: Looking to the Fourth Sunday after Epiphany

O Lord, who will dwell in Your tabernacle?
And who will dwell on Your holy mountain?
The one who walks blamelessly and works righteousness,
And speaks truth in his heart,
Who does not deceive with his tongue,
Neither does evil to his neighbor;
And does not find fault with those nearest him.
He disdains those who do evil in his presence,
But he holds in honor those who fear the Lord;
He swears an oath to his neighbor and does not set it aside.
He does not lend his money at interest,
And he does not take a bribe against the innocent.
He who does these things will never be shaken. (Ps 14:1–5 LXX [Ps 15:1–5])

David sees fit to ask God who are those ever freed from the enemy and from every recurring difficulty, and who will enjoy uninterrupted possession of Jerusalem. Having asked this in his own person, he presents God replying on His own account that only those people devoted to virtue and piety like Hezekiah and all of his company.… Who else if not a person like this: whoever is interested in the way of life of the faultless and attends to righteousness as far as possible. Then by way of commentary on what truth is: whoever did harm neither to foreigner nor to family so as to be reproached for not even sparing kith or kin.

Whoever abhors the wicked, even if they are very rich, will live in honor and respect. There is therefore need to consider how in the apparent reply of God complete instruction in virtue emerges, the intention being for a person firstly to attend to piety and righteousness, then to keep one’s distance from all wicked behavior, and after this not to admire the deportment of the rich if piety does not accompany wealth. On the other hand, one should have especial regard for the poor provided they did not have a change of heart for the worse as a result of poverty and instead continued to be devoted to a godly way of life. He wants such a person to not to have recourse to oaths, but if at some time forced to take one, not to swear falsely; he goes on, in fact He swears an oath to his neighbor and does not set it aside. He next teaches that such a person should not be greedy or given to usury. His further wish is that such a person should also be careful about upright behavior in giving judgment and should not be partial to bribes: he did not accept bribes to give an adverse verdict against the innocent and condemn him. His comment on all this as though coming equally from God: He who does these things will never be shaken.

Diodore of Tarsus, Commentary on Psalms

Patristic Wisdom: Looking to the Third Sunday after Epiphany

Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying: “The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death light has dawned.” From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:12–17)

For this is what the evangelist recorded in the present passage out of the prophet’s words: “Beyond the Jordan of the Galilee of the Gentiles, the people who sat in darkness have seen a great light.” In what darkness? Surely in the profound error of ignorance. What great light did they see? Surely the light concerning which it is written, “He was the true light that illumines every man who comes into this world.” In the gospel, the just man Simeon testified of him and said, “A light you have prepared for revelation to the Gentiles and the glory for your people Israel.” And David had predicted that this light in the darkness would arise at some time, when he said, “A light has arisen in the darkness to the upright of heart.” Also, Isaiah makes clear that this light will come for the illumination of the church, when he says, “Shine, shine, Jerusalem; for your light is near, and the majesty of the Lord has risen in you.” Concerning that light also Daniel related the following: “He reveals the profound and hidden things, knowing those things that are in darkness and the light is with him,” that is, the Son with the Father, for even as the Father is light, so too is the Son light. Hence David also says in the psalm, “In your light shall we see light,” for the Father is seen in the Son, as the Lord himself says in the gospel: “He who sees me, sees also the Father.” For from the true light, the true light proceeded, and from the invisible the visible. For “he is the image of the invisible God,” as the apostle has related.

Concerning this light, then, it is related in the present passage, “The people who sat in darkness have seen a great light.” They see not with bodily observation—for the light is invisible—but with the eyes of faith and with the mind’s vision. This then is what he is saying: “The people who sat in darkness have seen a great light, and for those who sat in the region of the shadow of death, light has dawned.” Therefore not only to those who were in darkness did this light appear, but he says that a light has arisen for those sitting in the region of the shadow of death. This shows that there are some who were sitting in darkness, others who sit established in the region of the shadow of death. And what is this region of the shadow of death, if not the region of the infernal abode? David speaks of it and says, “For even if I walk in the midst of the shadow of death, I shall fear no evils, for you are with me.” Surely he shall not fear evils, that is, the punishments of hell. Therefore a saving light is arising even for those who are sitting in the region of the shadow of death, that is, Christ the Son of God, who says in the gospel, “I am the true light. He who follows me shall not walk in darkness.” After that venerable passion that saves all, he penetrates the region of the infernal abode. Suddenly he introduced the light of his majesty to those stunned souls of the lower world, to free those who were being held among the dead in expectation of his arrival, just as the Lord himself in the person of Wisdom says through Solomon: “I will penetrate all the way to the lower parts of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God.”

Chromatius, Tractate on Matthew 15.1–2

Patristic Wisdom: Looking to the Second Sunday after Epiphany

And now this is what the Lord—who formed me from the belly as his bondservant in order to gather Jacob and Israel to himself—says: “I will be gathered and glorified before the Lord, and God will be strength for me.” And he said to me, “It is a great thing for you to be called my child, to establish the tribes of Jacob and to return the dispersion of Israel. Look! I have given you as a covenant for a nation, as a light for the nations so that you may become salvation as far as the end of the earth.” This is what the Lord who rescues you, the God of Israel, says: “Sanctify the one who despises his life, who is abhorred by the nations, the servants of rulers. Kings will see him and arise; rulers also will worship him for the sake of the Lord, because the Holy One of Israel is faithful, and I have chosen you.” (Isaiah 49:5–7 LXX)

On becoming man, in fact, God, the Only-begotten Word of God, laid down His life for us, and chose to suffer for us death in the flesh, though experiencing nothing in His own nature; after all, as God He is beyond suffering, but for the sake of sinners He forfeited that privilege.… So He gave His life for us, for we were healed by His bruising,

Cyril of Alexandria, Commentary on Isaiah 49

The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world! This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.” And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God.” (John 1:29–34)

No longer has prepare the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain, Who He is Who is come, and to whom He makes His descent Who hath come to us from Heaven. Behold, therefore, he says, the Lamb of God Who takes away the sin of the world, Whom the Prophet Isaiah did signify to us, saying, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb: Whom of old, too, he says, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He might drive away the sin of the world, that He might overturn the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon us, that He might at length end Dust you are, and unto dust shall you return, that He might become the second Adam, not of the earth, but from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven.

Cyril of Alexandria, Commentary on the Gospel of John 2.1

Patristic Wisdom: Looking to Jesus' Baptism

Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.” And with many other exhortations he preached to the people. But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip’s wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison. When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.” (Luke 3:15–22)

The divine Word became man, even “He Who was in the form of God the Father, and thought it not robbery to be equal unto God,” as most wise Paul says, “but took the form of a slave, being made in the likeness of men, and humbling Himself to poverty.” Inquire therefore Who He was that was first in the likeness of God the Father, and could be regarded as on an equality with Him, but took the form of a slave, and became then a man, and besides this made Himself poor. Was it He of the seed of David, as they argue, Whom they specially regard separately and by Himself as the other Son, distinct from the Word of God the Father? If so, let them show that He ever was on an equality with the Father. Let them show how He assumed the form of a slave. Or what shall we say was that form of a slave? And how did He empty Himself? For what is poorer than human nature? He therefore Who is the exact image of God the Father, the likeness, and visible expression of His person, Who shines resplendent in equality unto Him, Who by right of nature is free, and the yoke of Whose kingdom is put upon all creation,—He it is Who took the form of a slave, that is, became a man, and made Himself poor by consenting to endure these human things, sin only excepted.

But how then, they object, was He baptized, and received also the Spirit? To which we reply, that He had no need of holy baptism, being wholly pure and spotless, and holy of the holy. Nor had He need of the Holy Ghost: for the Spirit That proceeds from God the Father is of Him, and equal to Him in substance. We must now therefore at length hear what is the explanation of the economy. God in his love to man provided for us a way of salvation and of life. For believing in the Father, Son, and Holy Ghost, and making this confession before many witnesses, we wash away all the filth of sin, and are enriched by the communication of the Holy Spirit, and made partakers of the divine nature, and gain the grace of adoption. It was necessary therefore that the Word of the Father, when He humbled Himself unto emptiness, and deigned to assume our likeness, should become for our sakes the pattern and way of every good work. For it follows, that He Who in everything is first, must in this also set the example.

Cyril of Alexandria, Commentary on Luke 11

Of the Mystical Feast of the Altar of the Lord

In very truth it is a marvelous thing that God rained manna on the fathers, and fed them with daily food from heaven; so that it is said, “So man did eat angels’ food.” But yet all those who ate that food died in the wilderness, but that food which you receive, that living Bread which came down from heaven, furnishes the substance of eternal life; and whosoever shall eat of this Bread shall never die, and it is the Body of Christ.

Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, this is above the heavens; that was of heaven, this is of the Lord of the heavens; that was liable to corruption, if kept a second day, this is far from all corruption, for whosoever shall taste it holily shall not be able to feel corruption. For them water flowed from the rock, for you Blood flowed from Christ; water satisfied them for a time, the Blood satiates you for eternity. The Jew drinks and thirsts again, you after drinking will be beyond the power of thirsting; that was in a shadow, this is in truth.

If that which you so wonder at is but shadow, how great must that be whose very shadow you wonder at. See now what happened in the case of the fathers was shadow: “They drank, it is said, of that Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were done in a figure concerning us.” You recognize now which are the more excellent, for light is better than shadow, truth than a figure, the Body of its Giver than the manna from heaven.

Ambrose of Milan, On the Mysteries 8.47–49