Patristic Wisdom: Looking to the Second Sunday after Pentecost

Then they sailed to the country of the Gadarenes, which is opposite Galilee. And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and with a loud voice said, “What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!” For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness. Jesus asked him, saying, “What is your name?” And he said, “Legion,” because many demons had entered him. And they begged Him that He would not command them to go out into the abyss. Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them. Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned. When those who fed them saw what had happened, they fled and told it in the city and in the country. Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. They also who had seen it told them by what means he who had been demon-possessed was healed. Then the whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear. And He got into the boat and returned. Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, “Return to your own house, and tell what great things God has done for you.” And he went his way and proclaimed throughout the whole city what great things Jesus had done for him. (Luke 8:26–39)

Did not the devils know the real nature of this name? It is fitting that the heretics should be found guilty, not by the teachings of the apostles but by the mouth of demons. The latter often exclaim, “What have I to do with you, Jesus, Son of the Most High God?” The truth drew out this reluctant confession, and being forced to obey, their grief testifies to the strength of this nature. This power overcomes them, since they abandon bodies that they have possessed for a long time. They pay their tribute of honor when they acknowledge the nature of Christ. In the meantime, Christ testifies that he is the Son by his miracles as well as by his name. O heretic, where do you find the name of a creature or the favor of an adoption among those words by which the demons admit who he is?

Hilary of Poitiers, On the Trinity 6.49

Christ asked him and commanded him to tell what his name was. He said, “Legion,” because many devils had entered him. Did Christ ask this because he did not know it, and like one of us, wished to learn something that had escaped him? Is it not perfectly absurd for us to say or imagine any thing like this? Being God, he knows all things and searches the hearts and inner parts. He asked for the plan of salvation's sake, that we might learn that a great crowd of devils shared the one soul of the man, giving birth a wretched and impure madness in him. He was their work. They certainly are wise to do evil, as the Scripture says, but they have no knowledge to do good.

Cyril of Alexandria, Commentary on Luke Homily 44

It says, “The herdsmen saw this and fled.” Neither professors of philosophy nor leaders of the synagogue can offer any cure when people perish. Christ alone takes away the sins of the people, provided they do not refuse to submit to healing. He does not want to cure the unwilling and soon abandon the weak for whom it seems that his presence is a burden, like the peoples of the Gerasenes. They went out from that country, which appears to be an image of the synagogue, and begged him to depart from them, because they were very afraid.… Why does Christ not accept the healed man but advise him to return home? Perhaps this occurs to avoid a cause of boasting and give an example to unbelievers, although that home may be an inn by nature. Since he received the healing of his mind, Christ commanded him to depart from the tombs and the graves and to return to that spiritual home. He who had in him the grave of the mind became a temple of God.

Ambrose, Exposition of the Gospel of Luke 6.50, 53

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

Les Disciples Admirent les Constructions du Temple by James Tissot

Then as He went out of the temple, one of His disciples said to Him, “Teacher, see what manner of stones and what buildings are here!” And Jesus answered and said to him, “Do you see these great buildings? Not one stone shall be left upon another, that shall not be thrown down.” Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, “Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?” And Jesus, answering them, began to say: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am He,’ and will deceive many. But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows. “But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake, for a testimony to them. And the gospel must first be preached to all the nations. But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end shall be saved. (Mark 13:1–13)

There is no discrepancy in the Gospels as to facts, although one tells one detail which another passes over or describes differently; rather, they supplement each other when compared, and thus give direction to the mind of the reader. But it would take too long to discuss them all now. To their questions the Lord replied by telling what was to happen from that time on, whether of the destruction of Jerusalem, which had given rise to their inquiry, or of His coming in the Church in which He does not cease to come until the end—for He is recognized when He comes to His own, while His members are daily born, and of this coming He said: “Hereafter you shall see the Son of man coming in the clouds,” of which clouds the Prophet said: “I will command my clouds not to rain upon it”—or, finally, of the end itself at which He will appear “to judge the living and the dead.”

Augustine of Hippo, Letter 199, To Hesychius 25

Everything tends to its end, not in order that it may not be, but that it may remain in that toward which it tends. Everything is for the sake of its end; furthermore, the end does not concern itself with anything else. But, since the end is everything, it remains completely for itself. And since it does not reach out beyond itself and since it brings gain for itself rather than for any other time or thing, the object of all its hope is ever directed toward the end itself. For this reason the Lord thus exhorts us to a steadfastness in the devout faith that continues to the end: “Blessed is he who shall persevere to the end,” and certainly not as if dissolution were a blessing and non-existence a gain, and as if the reward of faith were to be found in the destruction of everyone, because the end is the unequaled measure of the blessedness that has been offered to us, and thus they are blessed who persevere to the end of the perfect happiness, since the expectation of faithful hope does not extend beyond this.

Hilary of Poitiers, On the Trinity 11.28

Patristic Wisdom: Looking to the Eleventh Sunday after Pentecost

On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone—however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks—when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. And when they found Him on the other side of the sea, they said to Him, “Rabbi, when did You come here?” Jesus answered them and said, “Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.” Then they said to Him, “What shall we do, that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.” Therefore they said to Him, “What sign will You perform then, that we may see it and believe You? What work will You do? Our fathers ate the manna in the desert; as it is written, ‘He gave them bread from heaven to eat.’” Then Jesus said to them, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world.” Then they said to Him, “Lord, give us this bread always.” And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. (John 6:22–35)

The Lord had said in the Gospels: “Do not labor for the food that perishes, but for that which endures unto life everlasting, which the Son of Man will give you. For upon him the Father, God Himself, has set His seal. They said therefore to Him, ‘What are we to do in order that we may perform the works of God?’ In answer Jesus said to them, ‘This is the work of God, that you believe in Him whom He has sent.’” When the Lord explained the mystery of His Incarnation and divinity, He also spoke of the doctrine of our faith and our hope, so that we should labor not for the food that perishes, but for that which remains forever, that we should bear in mind that this eternal food was given to us by the Son of God, that we should know that God the Father had set His seal upon the Son of Man, and that we should recognize this as the work of God: to believe in Him whom He has sent. And who is He whom the Father has sent? It is He upon whom the Father has set His seal. And who is it upon whom the Father has set His seal? It is, of course, the Son of Man, that is, He who offers the food of eternal life. And finally, who are they to whom He offers it? It is they who will labor for the food that does not perish. Thus, the labor for this food is at the same time the work of God, namely, to believe in Him whom He has sent.

Hilary of Poitiers, On the Trinity 8.42

But how finely the Divine wisdom has arranged the order of the prayer, in making room, after heavenly things—that is, after the name of God, the will of God and the Kingdom of God—for a petition for earthly needs also! For the Lord had also given the command: “Seek first the Kingdom, and then these things also will be added unto you.” And yet we ought rather to understand Give us our daily bread this day in a spiritual sense. For “our bread” is Christ, because Christ is life and the bread of life: “I am,” He says, “the bread of life,” and a little earlier: “bread is the word of the living God, that descends from heaven”; and further, because His body is also deemed to be in the bread: “This is My body.” Therefore in asking daily bread we ask to live perpetually in Christ and undivided from His body.

Tertullian, On Prayer 6

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

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

The wise virgins are those who, having taken an opportune moment for action while in the body, initially prepared themselves to meet the Lord. But the foolish virgins, who were careless and negligent, had concern only for the circumstances of the moment. Forgetful of God’s promises, they carry no hope of the resurrection in themselves. Because these foolish virgins could not go out to meet the bridegroom with lamps unlit, they implored the ones who were wise to share some of their oil. The latter responded that they could not give them any because perhaps there would not be enough for everyone. In other words, no one should be supported by another’s works and merits. It is necessary for each of us to purchase oil for his own lamp. The wise virgins urged the foolish to go back in order to buy oil, even if the latter would be late in obeying the commandments of God. They intended to make themselves worthy by having lamps lit for their meeting with the bridegroom. While they were waiting, the bridegroom made his entrance. Together with him the wise virgins, now ready with their lighted lamps and veiled, entered the wedding feast. In other words, the wise virgins entered into heavenly glory at the very moment of the coming of the Lord in his splendor. And because there is now no longer an opportunity for repentance, the foolish run, pleading that the door be opened to them. But the bridegroom answered them, “I do not know you.” For the foolish did not come to render service to the one arriving, nor did they present themselves at the sound of the blowing trumpet, nor did they remain with the wedding party as it entered. Rather, they procrastinated, and they lost the opportunity for entering the wedding feast.

Hilary of Poitiers, Commentary on Matthew 27.5

The Lord indicates that the devil sows weeds among sleeping people, namely, among those who through negligence are overcome by their infidelity as by a kind of lethargy and fall asleep in respect to the divine commands. The apostle says concerning them, “For they who sleep, sleep at night, and they who are drunk, are drunk at night. But let us not sleep, as do the rest, but let us be wakeful and sober.” Surely those foolish virgins about whom we read in the Gospel were weighed down by their lethargy and infidelity. Since they did not take oil for their vessels, they were unable to meet the bridegroom. Hence the devil, this enemy of the human race, is always extremely zealous to sow weeds among the wheat. But he who watches for the Lord constantly with a faithful mind, once the sleep of infidelity has been banished from him, will not be preoccupied by this nighttime sower.

Chromatius, Tractate on Matthew 51.1

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Then Jesus called a little child to Him, set him in the midst of them, and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. “But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! “If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. (Matthew 18:1–9)

Here the Lord not only repressed the apostles’ thoughts but also checked the ambition of believers throughout the whole world, so that he might be great who wanted to be least. For with this purpose Jesus used the example of the child, that what he had been through his nature, we through our holy living might become—innocent, like children innocent of every sin. For a child does not know how to hold resentment or to grow angry. He does not know how to repay evil for evil. He does not think base thoughts. He does not commit adultery or arson or murder. He is utterly ignorant of theft or brawling or all the things that will draw him to sin. He does not know how to disparage, how to blaspheme, how to hurt, how to lie. He believes what he hears. What he is ordered he does not analyze. He loves his parents with full affection. Therefore what children are in their simplicity, let us become through a holy way of life, as children innocent of sin. And quite rightly, one who has become a child innocent of sin in this way is greater in the kingdom of heaven. And whoever receives such a person will receive Christ.

Epiphanius the Latin, Interpretation of the Gospels 27

The humility of Christ’s Passion is a stumbling block to the world. Human ignorance is contained especially in this statement: that it will not accept the Lord of eternal glory in light of the ugliness of the cross. What else in the world is as dangerous as not receiving Christ?

Hilary of Poitiers, Commentary on Matthew 18.2

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

Then Jesus went out from there and departed to the region of Tyre and Sidon. And behold, a woman of Canaan came from that region and cried out to Him, saying, “Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.” But He answered her not a word. And His disciples came and urged Him, saying, “Send her away, for she cries out after us.” But He answered and said, “I was not sent except to the lost sheep of the house of Israel.” Then she came and worshiped Him, saying, “Lord, help me!” But He answered and said, “It is not good to take the children’s bread and throw it to the little dogs.” And she said, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered and said to her, “O woman, great is your faith! Let it be to you as you desire.” And her daughter was healed from that very hour. (Matthew 15:21–28)

In order to follow the underlying principle operating within these events which took place, we must consider the force of the words presented in the person of the Canaanite woman. A certain confidence that the number of proselytes has been and still is within the people of Israel, those who passed from paganism into the works of the Law. Once they left their former way of life, they were incorporated—like those in a household—in an unfamiliar religion and placed under the dominion of Law. The Canaanites have lived on the land that is now Judea. They were either absorbed by war, or dispersed throughout local regions, or subjected to slavery as a conquered people. The result is that they bear only their name, possessing no ancestral land. This people, now mixed with Jews, came from the pagans. Because some of those among the crowd who believed were undoubtedly proselytes, this Canaanite woman should rightly be considered as a model of the proselytes because she left her territory, that is, one who transferred her identity from the pagans to another people. She who pleads for her daughter is evidently pleading for the people of the pagans. Since she knew the Lord is from the Law, she called him the Son of David. For it is contained in the Law that “a sprout” comes “from the root of Jesse” and that the Son of David is King of an eternal and heavenly Kingdom.

This one who confessed Christ as Lord and Son of David is not herself in need of healing, but pleads on behalf of her daughter, that is, for the pagans who have been weighed down by the domination of unclean spirits. The Lord says nothing, reserving by his maintenance of silence the privileges of salvation for Israel. And the disciples, feeling pity for her, join in the supplication.

He who comprises the mystery of the Father’s will responds that he has been sent to the lost sheep of Israel, making it absolutely clear that the daughter of the Canaanite woman represents a figure of the Church. She sought what was offered to others, not because salvation should be denied to the pagans, but the Lord had come for his own in his own land. He was waiting for the first-fruits of faith from those among whom he had been born. The others would later be saved by the apostolic preaching. For this reason he said: It is not right to take the children’s bread and give it to the dogs. Honor has been accorded to Israel. God’s affection for Israel is augmented by his jealousy for it; next to Israel the pagans received the name “dog.” But the Canaanite woman, already saved by faith, responded with a certainty of inward mysteries by saying that little dogs feed on the crumbs fallen from the table. The reproach of the name “dog” was thereby softened under its guise as an affectionate nickname.

Hilary of Poitiers, Commentary on Matthew 15.3–4

Patristic Wisdom: Looking to the Fourth Sunday after Pentecost

Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end will be saved. When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes. A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known. Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. (Matthew 10:21–33)

A student is not above his teacher nor a servant above his master. Knowledge of imminent events greatly helps us to endure, especially if our will is anticipated by a model of patience. Our Lord, Eternal Light, Leader of believers, and Parent of immortality, sent encouragement to His disciples in advance for their coming suffering, so that no disciple should imagine that he is better than his teacher, and no slave that he is above his master. For if they call the master of the house by the surname of a demon because of their jealousy, how much more will they commit all kinds of injury and outrage toward the household servants? But they do not at all frighten us with these insults if we, rather than grabbing a position of glory, place ourselves on the same level with our Savior when it comes to suffering.

There is nothing concealed that will not be revealed. He is referring to the day of judgment, which will reveal the hidden conscience of our will. Those things that they thought were covered up, he will uncover in the light of open acknowledgment. He tells us, therefore, that we should not be afraid of threats, schemes, or the power of our persecutors, because the day of judgment will reveal that those things were really of no account and unfounded.

And what I tell you in the dark, speak it in the light; and what you hear in your ear, proclaim on the rooftops. We read that the Lord was not accustomed to making pronouncements at night or teaching in the dark. In fact, every word of His is darkness to carnal persons, and His word is night to unbelievers. Whatever He has said must be spoken with a freedom of faith and confession by each one. For this reason, He commands that those words spoken in darkness should be proclaimed in the light. Whatever the Lord entrusted to their hearing in secret, let it be heard on the rooftops, and the speaker’s declamation may be heard from on high. For the knowledge of God must be faith fully announced, and the teaching of the Gospel’s hidden depths must be revealed in the light of the apostolic preaching. We do not fear those who, though they possess bodily abilities, have no law over the soul. Rather, we fear God who has power of destroying both soul and body in Gehenna.

Hilary of Poitiers, Commentary on Matthew 10.15–17

Patristic Wisdom: Looking to the Third Sunday after Pentecost

Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.” And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Cananite, and Judas Iscariot, who also betrayed Him. These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. (Matthew 9:35–10:8)

It is appropriate to examine the authority of His words no less than His deeds, because, as we said, there consists the same important significance in His words as in His actions. The Lord had compassion on the harassed and helpless crowd just as a flock is scattered about without a shepherd. And He said: The harvest is plentiful, the workers are few, pray that the Lord of the harvest send out many workers into the harvest. Once He called his disciples together, He gave them authority to drive out unclean spirits and to cure every kind of sickness and disability. While these events were pertinent to their present context, it is necessary to consider what significance they have for the future.

No troublemaker had stirred up the crowd, nor were they harassed or made helpless by some calamity or disturbance. Why did the Lord have pity on those who were harassed and helpless? Clearly, the Lord took pity on the people troubled by the oppressive violence of the unclean spirit and disabled by the weight of the Law because they still had no shepherd who would restore to them the guardianship of the Holy Spirit. Although the fruit of this gift was most abundant, nothing had yet been harvested. For the Spirit’s abundance surpasses the multitude of those who draw on Him. If everyone gathers as much as he needs, there is always enough to give generously. It is useful that the Lord ministers through many; He urged nonetheless that we ask the Lord of the harvest to send forth many workers into the harvest, that is, that we ask God to grant an abundance of harvesters who utilize the gift of the Holy Spirit which was prepared. Through prayer and supplication God pours His bounty upon us. In order to indicate that this harvest and the many harvesters would be drawn first from the twelve apostles, He gave to those gathered together the authority for expelling spirits and for healing every kind of sickness. By the powers of this gift they were able to expel the Troubler and cure illness. It is appropriate that we consider the significance of each point of this teaching.

At this point all authority of the Lord’s power is transferred to the apostles, those who in Adam had been formed in the image and likeness of God, and now shared in the perfect image and likeness of Christ. Their power differs in no way from that of the Lord, since they who were once earthbound are now of heaven. They preach the coming of the Kingdom of heaven; they have now acquired the image and likeness of God in the fellowship of truth—as all the saints, who are called of heaven, may reign with the Lord; they heal the sick, raise the dead, cleanse the lepers, drive out demons; and, whatever Adam’s evils incited by Satan are brought against the body, they cleanse again because they share the Lord’s authority. So that they will completely realize the likeness of God according to the prophecy of Genesis, they are commanded to give freely as they have freely received. In other words, for a gracious gift let there be a gracious offering of service.

Hilary of Poitiers, Commentary on Matthew 10.1–2, 4

Patristic Wisdom: Looking to the Second Sunday after Pentecost

As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him. Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said to His disciples, “Why does your Teacher eat with tax collectors and sinners?” When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” (Matthew 9:9–13)

The name “publican” comes from the life of those who abandoned the works of the Law and preferred to comport themselves according to common and public practice. Thus it is from his house, that is, from the sins of the body, that the Lord called Matthew in order to enter his mind and recline at its “table.” This is the self-same writer of this Gospel, and, upon leaving the home of his sin, he accepted the Lord, who illuminated his innermost dwelling place. In this place, a dinner is richly prepared from the food of the Gospel for sinners and publicans. It was then that a spirit of jealousy agitated the Jews because of the Lord’s communion with sinners and publicans. He unveiled their talk about keeping the Law as but veiled coverings for unfaithfulness, showing that He was bringing aid for them because they were sick, and was providing medicine for them because they needed it, though they thought they were healthy and in no need of treatment. But so that they would understand that none of them were healthy, he warned them to learn what is meant: “I desire mercy, not sacrifice.” In other words, He means that because the Law is bound up with offering sacrifices it is not able to be of help. Salvation for all people is preserved through the gift of mercy.

If He had come for all people, why then did He say that He had not come for the righteous? Was it not necessary that He should come for those that were there? But no one is made righteous by the Law. He shows that it is a worthless display of justice, although mercy was necessary for all those who, placed under the Law, offered feeble sacrifices for salvation. In fact, if justice had come from the Law, forgiveness through grace would not have been necessary.

Hilary of Poitiers, Commentary on Matthew 9.2

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered and said, “You are the Christ, the Son of the living God.” Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then He commanded His disciples that they should tell no one that He was Jesus the Christ. (Matt 16:13–20)

When they had presented diverse human origins concerning Him, He asked what they themselves thought about him. Peter answered, “You are the Christ, the Son of the living God.” But Peter had pondered the nature of the question. For the Lord had said, “Whom do men say that the Son of man is?” Certainly, His human body indicated He was a Son of man. But by adding “Who do you say that I am?” Jesus indicated that they should consider something besides what He seemed in Himself, for He was a Son of man. Therefore what judgment concerning himself did He desire? It was a secret He was asking about, into which the faith of those who believe ought to extend itself.

Hilary of Poitiers, Commentary on Matthew 16.6

This is not the property of Peter alone, but it came about on behalf of every human being. Having said that his confession is a rock, He stated that upon this rock I will build my church. This means He will build His church upon this same confession and faith. For this reason, addressing the one who first confessed Him with this title, on account of his confession He applied to him this authority, too, as something that would become his, speaking of the common and special good of the church as pertaining to him alone. It was from this confession, which was going to become the common property of all believers, that He bestowed upon him this name, the rock. In the same way also Jesus attributes to him the special character of the church, as though it existed beforehand in him on account of his confession. By this He shows, in consequence, that this is the common good of the church since also the common element of the confession was to come to be first in Peter. This then is what He says, that in the church would be the key of the kingdom of heaven. If anyone holds the key to this, to the church, in the same way he will also hold it for all heavenly things. He who is counted as belonging to the church and is recognized as its member is a partaker and an inheritor of heaven. He who is a stranger to it, whatever his status may be, will have no communion in heavenly things.

Theodore of Mopsuestia, Fragment 92

Patristic Wisdom: Looking to the Ninth Sunday after Pentecost

When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. When it was evening, His disciples came to Him, saying, “This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food.” But Jesus said to them, “They do not need to go away. You give them something to eat.” And they said to Him, “We have here only five loaves and two fish.” He said, “Bring them here to Me.” Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children. (Matt 14:13-21)

Once He received the loaves and fish, the Lord looked up to heaven, blessed and broke them, giving thanks to the Father that He was changed into the food of the Gospel following the era of the Law and the prophets. Then He told the people to sit down on the grass. These people are supported not only by lying on the ground but by the Law; each one is borne up by the fruit of his works no less than by the grass of the ground. Bread is also given to the apostles because through them the gifts of divine grace were to be offered.

After the people were fed and filled by the five loaves and the two fish, and were satisfied, there was so much bread and fish left over that it filled twelve baskets. So the multitude was satisfied by the Word of God coming from the teaching of the Law and the prophets, while an overabundance of divine power through the serving of eternal food (which abounded in the twelve apostles) was preserved for the Gentiles. The same number of those who ate is found among those who would be future believers. It is contained in the book of Acts how out of the countless number of people in Israel, five thousand men believed.

The wonder produced at these miraculous events stands in relation to the proportion of its underlying purpose. From the broken bread and fish gathered after the people were satisfied, the amount collected corresponds to the destined number of the people who believe, those who would be filled by the heavenly grace of the apostles. The measures taken comply with the number, and the number complies with the measures taken. An underlying principle closely adheres to and continues within the means of divine power for the fulfillment of what follows.

Hilary of Poitiers, Commentary on Matthew 14.11

Patristic Wisdom: Looking to the Fifth Sunday after Pentecost

At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. Come to Me, all you who labor and are heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matt 11:25–30)

Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father's good pleasure now to hide this mystery about Himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill His purpose, nor did Christ’s coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace.

Origen, Commentary on Matthew Fragment 239

Finally, He calls to Himself those who labor under the difficulties of the Law and those burdened with worldly sins. He promises to relieve their labor and their burden if only they take up His yoke. In other words, they ought to accept the teaching of His commandments and come to Him through the mystery of His cross, because He is humble and meek in heart and they will find rest in their souls. By establishing the appeal of his pleasant yoke and the attractions of a light burden, He grants to believers knowledge of His goodness that He alone knows in the Father. And what is more pleasant than His yoke? What is lighter than His burden? By these we become worthy of approval, we abstain from wickedness, we desire to do good, we refuse to do evil, we love all people, we hate no one, we attain eternity. We are not infatuated with the present times; we are unwilling to bring upon another the trouble which we ourselves would not wish to endure.

Hilary of Poitiers, Commentary on Matthew 11.13

Patristic Wisdom: Looking to the Fourth Sunday after Pentecost

Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to “set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law”; and “a man’s enemies will be those of his own household.” He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it. He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward. (Matt 10:34–42)

When we are renewed in the laver of baptism through the power of the Word, we are separated from the sins that come from our origin and are separated from its authors. Once we have endured a sort of excision by God’s sword, we are cut from the dispositions of our father and mother. Casting off the “old man” with his sins and unbelief, we are renewed in soul and body by the Spirit, rejecting our inborn habits and former ways. Because the body itself has been mortified through faith, it rises to the nature of the soul, which comes from the breath of God (although it still subsists in its own physical form); a communion between the two is brought about by the Word. For this reason, the body begins to desire to be made one and the same with the soul, that is, with what is spiritual. For both, a freedom of the will from its mother-in-law; that is, it is separated from unbelief, and yields all of its own law, with the result that what was freedom of will is later on the power of the soul. The result will be serious dissension in one household, and the “new man’s” enemies will be the members of his household. Now separated from the others by the Word of God, he will rejoice to remain, both inside and outside, that is, both his soul and body, in the newness of the Spirit.

As a result of these inborn qualities and what we might call an antiquity of lineage, they still desire to remain in those things which gave pleasure to them: the origins of their flesh and the origin of their soul and their free will. These will be separated into two, that is, the soul and body of the new man, which have begun to desire to be one and the same. And the three that are separated will be subject to the two, which are stronger under the governance of the newness of the Spirit. Those who have preferred the love of one’s household name instead of God’s love will be unworthy of inheriting the good to come.

Hilary of Poitiers, Commentary on Matthew 10.24

Patristic Wisdom: Looking to the Third Sunday after Pentecost

Courtesy of Pexels.com

Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. (Matt 10:27–33)

We read that the Lord was not accustomed to making pronouncements at night or teaching in the dark. In fact, every word of His is darkness to carnal persons, and His word is night to unbelievers. Whatever He has said must be spoken with a freedom of faith and confession by each one. For this reason, He commands that those words spoken in darkness should be proclaimed in the light. Whatever the Lord entrusted to their hearing in secret, let it be heard on the rooftops, and the speaker’s declamation may be heard from on high. For the knowledge of God must be faithfully announced, and the teaching of the Gospel’s hidden depths must be revealed in the light of the apostolic preaching. We do not fear those who, though they possess bodily abilities, have no law over the soul. Rather, we fear God who has power of destroying both soul and body in Gehenna.

Bringing anything together in order to count it has to be done carefully with diligence and solicitude. So too, counting things that will perish is not a worthwhile task. So that we may know that we are not going to perish, because we are worth much more than many sparrows, the Lord states that the very number of our hairs is counted. Because we are going to be completely saved, whatever is innumerable in us must be preserved so that by his favor and power, it may be counted. We need not fear the fall of our bodies, nor should the destruction of our flesh give us any reason for sorrow. Once the body has been dissolved in keeping with the condition of its nature and its origin, it will be re-established in the substance of a spiritual soul.

Once we have been confirmed in this teaching, we may rightfully possess a steadfast freedom in our confession of God. The Lord comments also about our situation: He will deny before the Father in heaven the one who has denied Him before men on earth. Whoever personally acknowledges the Lord before men will be acknowledged by Him in heaven. Whatever sort of witnesses to His name we have been before men, the same testimony will be used before God the Father about us.

Hilary of Poitiers, Commentary on Matthew 10.17, 20–21

Patristic Wisdom: Looking to the Second Sunday after Pentecost

Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.” And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. (Matt 9:35–10:1)

No troublemaker had stirred up the crowd, nor were they harassed or made helpless by some calamity or disturbance. Why did the Lord have pity on those who were harassed and helpless? Clearly, the Lord took pity on the people troubled by the oppressive violence of the unclean spirit and disabled by the weight of the Law because they still had no shepherd who would restore to them the guardianship of the Holy Spirit. Although the fruit of this gift was most abundant, nothing had yet been harvested. For the Spirit’s abundance surpasses the multitude of those who draw on Him. If everyone gathers as much as he needs, there is always enough to give generously. It is useful that the Lord ministers through many; He urged nonetheless that we ask the Lord of the harvest to send forth many workers into the harvest, that is, that we ask God to grant an abundance of harvesters who utilize the gift of the Holy Spirit which was prepared. Through prayer and supplication, God pours His bounty upon us. In order to indicate that this harvest and the many harvesters would be drawn first from the twelve apostles, He gave to those gathered together the authority for expelling spirits and for healing every kind of sickness. By the powers of this gift, they were able to expel the Troubler and cure illness. It is appropriate that we consider the significance of each point of this teaching.

Hilary of Poitiers, Commentary on Matthew 10.2

Patristic Wisdom: Looking to the Third Sunday in Advent

And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, “Are You the Coming One, or do we look for another?” Jesus answered and said to them, “Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me.” (Matt 11:2–6)

But a deeper understanding is revealed in these things which happened concerning John. As we perceive in John a grace expressed with the effectiveness of reality, he also is the prophet that prophesies according to the manner in which he was the embodiment of the Law. For the Law announced Christ and preached the remission of sins, promising the Kingdom of heaven. John completely fulfilled all of the works of the Law. Now that the Law has become inactive, confined, so to speak, by the sins of the masses and chained as a result of the people’s sins, John is restrained in chains and in prison so that Christ may not be understood by them. The Law, therefore, points to the Gospel so that unbelief may consider the truth of Christ’s words in his deeds. Whatever of the Law was bound through the deceit of sins is delivered when one learns the freedom of the Gospel. For this reason, John was not seeking insight as a remedy for his own ignorance, but for that of his disciples, since he himself had preached about the One who was to come for the remission of sins. So that they should know none other than the One whom John had preached, he sent his disciples to learn about His works. John knew that those works would confer an authority on His words and that no other Christ should be expected than the One to whom His works bore witness.

John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. Christ is preached to some and acknowledged by others; He is born in some and loved by others. His own people spew Him out, while strangers receive Him; His closest attack Him, while His enemies embrace Him. Those who are adopted seek His heritage, while His family rejects Him. The children repudiate the Covenant, while the servants acknowledge it. And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.

Hilary of Poitiers, Commentary on Matthew 11.2, 7

Patristic Wisdom: Looking to the Second Sunday in Advent

James Tissot, “St. John the Baptist and the Pharisees”

In those days John the Baptist came preaching in the wilderness of Judea, and saying, “Repent, for the kingdom of heaven is at hand!” For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’” Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think 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. I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. 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 His wheat into the barn; but He will burn up the chaff with unquenchable fire.” (Matt 3:1–12)

It is in such clothing that John preaches and publicly identifies the Pharisees and Sadducees who were coming for baptism as a race of vipers. He warns them to bear fruit which is worthy of repentance and not to gloat over having Abraham as a father since God is capable of raising up sons of Abraham out of stones. What John seeks is not a carnal succession but the heredity of faith. Worthiness of origin consists in the examples of one’s deeds, and the glory of one’s race is preserved by the imitation of faith. The devil is without faith; Abraham has faith. As the former was a betrayer of man into transgression, so the latter was justified by faith. The characteristics and manner of life of each one are acquired by a proximity of resemblance; that is, those who have faith are the descendants of Abraham because of their faith, whereas those who have no faith are transformed by their lack of faith into the offspring of the devil. When the Pharisees are scorned as a race of vipers, and their gloating of a holy parentage is checked, it is out of rocks and boulders that sons of Abraham are raised up. The Pharisees are then urged to produce fruit worthy of repentance. They who began with the devil as a father, along with those who are raised up from stones, can become sons of Abraham through faith once more.

That the axe is now placed at the root of the trees testifies to the prerogative of holy power that is present in Christ which indicates that, by the cutting down and burning of unfruitful trees, the destruction of an unfruitful faithlessness is being prepared for the conflagration of judgment. And because the work of the Law was ineffective for salvation, John had appeared as a messenger for the baptizing of those who repent. It was the duty of the prophets to recall the people from their sins, whereas it now belongs to Christ to save those who believe, John says that he baptizes for repentance. Yet, he says, there will come one greater whose shoes he is unworthy to carry in the fulfillment of his ministry, surrendering to the apostles the glory of preaching everywhere, to whose “beautiful feet” it was assigned to proclaim the peace of God. He points to the time of our salvation and judgment when he says of the Lord: He will baptize you in the Holy Spirit and by fire. It remains only for those baptized in the Holy Spirit to be brought to perfection by the fire of judgment: his winnowing fork is in his hand, he will clean his threshing floor, and he will gather his wheat into the barn, but will burn up the chaff with unquenchable fire. The job of the winnowing fork is to separate that which is fruitful from the unfruitful. That fork which is in the Lord’s hand indicates the resolve of his power for storing up the wheat into his barns, that is, the perfected fruit of believers. But the chaff of those who are unprofitable as well as the uselessness of those who are unfruitful are for the fire of burning judgment.

Hilary of Poitiers, Commentary on Matthew 3:3–4

Patristic Wisdom: Looking to the First Sunday of Advent

But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left. Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. (Matt 24:36–44)

Concerning the end of that time, the Lord removed the weight of our anxiety by saying that no one knows that day. Not only are the angels ignorant of it, but He Himself. O inestimable mercy of the divine goodness! Has God the Father denied the Son knowledge of that day by hiding His intentions, even though the Son said, All things have been committed to Me by My Father? How could everything be committed to Him if there is something denied to Him? But He delivered to us everything which He received from the Father. The Word possesses in Himself the certainty, not so much of future events that will happen, as of the events that have happened. For this reason the day has been set but without further qualification. Even though God permits a generous amount of time for our repentance, He recognizes our anxiety, always a fear of the unknown. By telling no one about His will when it comes to setting this day, He prevents any further qualification of His words. As it was at the time of the flood, that great day will burst into the course of our lives, into the midst of all our business and misery.

And so that we should realize that His ignorance of the day is kept secret for us all, not without a reason for the usefulness of silence, He warned us to be watchful for the coming of the thief, and to adhere assiduously to prayer as those who are occupied with all the works of His teaching. For He shows that the devil is a watchful thief who seeks to take away spoils from us and who attacks the houses, of our bodies, in order to break into them with the arrows of enticement and of his purposes, while we are negligent and given to sleep. It is appropriate that we be prepared therefore because ignorance of the day exacerbates the stressful anxiety of anticipation held in suspense.

Hilary of Poitiers, Commentary on Matthew 26.4, 5

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

Christ and the Rich Young Ruler by Heinrich Hofmann

Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?” So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God. You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’” And he answered and said to Him, “Teacher, all these things I have kept from my youth.” Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.” But he was sad at this word, and went away sorrowful, for he had great possessions. (Mk 10:17-22)

Let us see, then, how the questioner styled Him, besides calling Him good. He said, “Good Master, what good thing shall I do?” adding to the title of good that of master. If Christ then did not chide because He was called good, it must have been because He was called good Master. Further the manner of His reproof shows that it was the disbelief of the questioner, rather than the name of master, or of good, which He resented. A youth, who provides himself upon the observance of the law, but did not know the end of the law, which is Christ, who thought himself justified by works, without perceiving that Christ came to the lost sheep of the house of Israel, and to those who believe that the law cannot save through the faith of justification, questioned the Lord of the law, the Only-begotten God, as though He were a teacher of the common precepts and the writings of the law. But the Lord, abhorring this declaration of irreverent unbelief, which addresses Him as a teacher of the law, answered, “Why do you call Me good?” and to show how we may know, and call Him good, He added, “None is good, save one, God,” not repudiating the name of good, if it be given to Him as God.

Then, as a proof that He resents the name good master, on the ground of the unbelief, which addresses Him as a man, He replies to the vain-glorious youth, and his boast that he had fulfilled the law, “One thing you lack; go, sell whatever you have, and give to the poor, and you shall have treasure in heaven; and come, follow Me.” There is no shrinking from the title of good in the promise of heavenly treasures, no reluctance to be regarded as master in the offer to lead the way to perfect blessedness. But there is reproof of the unbelief which draws a worldly opinion of Him from the teaching, that goodness belongs to God alone. To signify that He is both good and God, He exercises the functions of goodness, opening the heavenly treasures, and offering Himself as guide to them. All the homage offered to Him as man He repudiates, but He does not disown that which He paid to God; for at the moment when He confesses that the one God is good, His words and actions are those of the power and the goodness and the nature of the one God.

Hilary of Poitiers, On the Trinity 9.16–17

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

Léonard Gaultier (c. 1576/1580)

At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Then Jesus called a little child to Himself and set him in their midst. He then said, “Amen, I tell you that unless you change and become as little children, you will in no way enter the kingdom of heaven. But whoever humbles himself as this little child is the greatest in the kingdom of heaven. (Mt 18:1–4)

The Lord teaches that we cannot enter the kingdom of heaven unless we revert to the nature of children, that is, we must recall into the simplicity of children the vices of the body and mind. He has called children all who believe through the faith of listening. For children follow their father, love their mother, do not know how to wish ill on their neighbor, show no concern for wealth, are not proud, do not hate, do not lie, believe what has been said and hold what they hear as truth. And when we assume this habit and will in all the emotions, we are shown the passageway to the heavens. We must therefore return to the simplicity of children, because with it we shall embrace the beauty of the Lord's humility.

Hilary of Poitiers, On Matthew

Just as this child whose example I show you does not persist in anger, does not long remember injury suffered, is not enamored inordinately by the sight of a beautiful woman, does not think one thing and say another, so you too, unless you have similar innocence and purity of mind, will not be able to enter the kingdom of heaven. Or it might be taken in another way: “Whoever therefore humiliates himself like this child is greater in the kingdom of heaven,” so as to imply that anyone who imitates Me and humiliates himself following My example, so that he abases himself as much as I abased Myself in accepting the form of a servant, will enter the kingdom of heaven.

Jerome, Commentary on Matthew