Patristic Wisdom: Looking to the First Sunday in Lent

He who dwells in the help of the Most High
Shall lodge in the shelter of the God of heaven.
He shall say to the Lord,
“You are my protector and my refuge,
My God; I will hope in Him;
For He shall free me from the snare of the hunters,
And from every troubling word.”
He shall overshadow you with His shoulders,
And under His wings you shall hope;
His truth shall encircle you with a shield.
You shall not be frightened by fear at night,
Nor from an arrow that flies by day,
Nor by a thing moving in darkness,
Nor by mishap and a demon of noonday.
A thousand shall fall at your side
And ten thousand at your right hand,
Yet it shall not come near you;
But you shall observe with your eyes,
And you shall see the reward of sinners.
For You, O Lord, are my hope;
You made the Most High your refuge.
Evils shall not come to you,
And a scourge shall not draw near your dwelling;
For He shall command His angels concerning you,
To keep you in all your ways;
In their hands they shall bear you up,
Lest you strike your foot against a stone;
You shall tread upon the asp and the basilisk,
And you shall trample the lion and the dragon. (Psalm 91:1–13 LXX)

Whoever is confident of the divine care will enjoy the protection of the God of heaven and will have this secure rampart and safe refuge. When he bears this shield and is kept safe and sound by being helped by Him, then he will say, You are my protector and my refuge, my God, and I hope in in him (v. 2): having a firm hope in Him, he will call Him leader, caretaker, and impregnable rampart. Here then he goes on to address his remarks to the one who trusts, saying that he renders him superior not only to obvious enemies but also to those who lie in wait, watching and hatching secret schemes, by snare suggesting the furtive scheme. Such people spread lies and calumnies, yet many proved superior even to them by means of hope in God. This was the way the great Joseph, subjected to the calumny of the adulteress, escaped her wiles; this the way the remarkable Susannah enjoyed assistance from on high—and not only they, but even up to the present time we have heard also of vast numbers beyond counting and know them to be saved.…

You will prevail not only over visible adversaries but also over those of the mind, thanks to hope in God, and you will escape the schemes working at night and the assaults made by the enemy during the day; having confidence as one under God’s protection, you will drive out fear and, far from being in difficulties at midday, you will escape the demons’ stratagems, sharing in the assistance from on high. Even if a vast multitude approach from the right or the left, no harm will come to you, and instead you will see them stricken with a divine blow.…

You would enjoy this providence if you exercised hope in God and made it your refuge. Since you hope in God and call Him to your assistance, you will encounter care on His part. You will be proof against the devil’s shafts and suffer no harm from them. In this way divine grace fenced round the house of Job, to which the enemy testifies in his loud cry, “Have you not put a fence round both what is inside and what is outside his house?” When allowed, on the other hand, he demonstrated his characteristic wickedness, and the just Judge crowned the victorious athlete.

Theodoret of Cyrus, Commentary on the Psalms

Patristic Wisdom for Ash Wednesday

In the sweat of your face you shall eat bread till you return to the ground from which you were taken. For earth you are, and to earth you shall return. (Genesis 3:19)

How can he who is earth and ashes be arrogant?
Because even while living, his insides are decaying. (Ecclesiasticus 10:9)

The humble and the proud are admonished differently. For the humble, it is to be insinuated how true that excellence is that they hold in hoping for it. For the proud, it is to be intimated how that temporal glory is as nothing, that even when they embrace it they are not holding it. Let the humble hear how eternal the things are that they long for, how transitory the things are that they despise. Let the proud hear how transitory the things are that they court and how eternal the things are that they lose. Let the humble hear from the authoritative voice of the Truth, “Everyone who humbles himself shall be exalted.” Let the proud hear, “Everyone who exalts himself shall be humbled.” Let the humble hear, “Humility goes before glory”; let the proud hear, “The spirit is exalted before a fall.” Let the humble hear, “To whom shall I have respect, but to one who is humble and quiet and trembles at my words?” Let the proud hear, “Why are earth and ashes proud?” Let the humble hear, “God respects the humble.” Let the proud hear, “And the proud he knows from afar.” Let the humble hear, “That the Son of man came not to be ministered to but to minister.” Let the proud hear that “the beginning of all sin is pride.” Let the humble hear that “our Redeemer humbled himself, being made obedient even to death.” Let the proud hear what is written concerning their head: “He is king over all the children of pride.” The pride, therefore, of the devil became the occasion of our perdition, and the humility of God has been found as the argument for our redemption. For our enemy, who is among the created beings, desired to appear exalted above all things. But our Redeemer, remaining great above all things, decided instead to become little among all things. Let the humble, then, be told that when they abase themselves, they ascend to the likeness of God. Let the proud be told that when they exalt themselves, they fall into imitation of the apostate angel.

Gregory the Great, Pastoral Rule 3.17

Patristic Wisdom: Looking to the Transfiguration

Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. As He prayed, the appearance of His face was altered, and His robe became white and glistening. And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem. But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him. Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—not knowing what he said.

While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud. And a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” When the voice had ceased, Jesus was found alone. (Luke 9:28–35)

Luke writes more clearly of how they appeared and what they spoke about with Him. Luke says that Moses and Elijah were seen in majesty, and they spoke of His passing away which He was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord....

It is appropriate that the Evangelist reported Moses and Elijah were “seen in majesty.” The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about His passing away, which was to be fulfilled in Jerusalem. To His faithful, the Redeemer's passion has become a unique subject for praise. The more they remember that they could not have been saved apart from His grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.

The Father’s voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to His Son was to take precedence since He came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, He strengthened them so that the disciples’ faith might not falter when the Lord was crucified. He revealed to them how also His humanity was to be lifted up by heavenly light through His resurrection. The heavenly voice of the Father gave assurance that the Son was co-eternal to the Father in His divinity so that when the hour of the passion approached, they would be less sorrowful at His dying. They remembered that after His death He would soon be glorified as a human being, although in His divinity He had always been glorified by God his Father.

Bede, Homilies on the Gospels 1.24

Patristic Wisdom: Looking to the Seventh Sunday after Epiphany

Elevation of the Cross, Peter Paul Rubens

But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise.… But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful. (Luke 6:27–31, 35–36)

“An eye for an eye” is the perfection of justice. “Whoever strikes you on the cheek, turn the other to him” is the consummation of grace. While both continually have their criteria, He proposed them to us through the two successive Testaments. The first Testament had the killing of animals for compensation, because justice did not permit that one should die in place of another. The second Testament was established through the blood of a man, who through His grace gave Himself on behalf of all. One therefore was the beginning, and the other the completion. He in whom are both the end and the beginning is perfect. In the case of those who do not understand, the beginning and end are estranged one from the other. In the study of them, however, they are one.

Therefore this principle of a blow for a blow has indeed been transformed. If you strive for perfection, whoever strikes you, turn to him the other.

Ephrem the Syrian, Commentary on Tatian’s Diatessaron 6.11–12

Patristic Wisdom: Looking to the Sixth Sunday after Epiphany

Then He lifted up His eyes toward His disciples, and said:

“Blessed are you poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man’s sake. Rejoice in that day and leap for joy! For indeed your reward is great in heaven, for in like manner their fathers did to the prophets.

But woe to you who are rich, for you have received your consolation. Woe to you who are full, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for so did their fathers to the false prophets.” (Luke 6:20–26)

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another's, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

Although there are many charms of delights in riches, yet there are more incentives to practice virtues. Although virtue does not require assistance and the contribution of the poor person is more commended than the generosity of the rich, yet with the authority of the heavenly saying, he condemns not those who have riches but those who do not know how to use them. The pauper is more praiseworthy who gives with eager compassion and is not restrained by the bolts of looming scarcity. He thinks that he who has enough for nature does not lack. So the rich person is the more guilty who does not give thanks to God for what he has received, but vainly hides wealth given for the common use and conceals it in buried treasures. Then the offense consists not in the wealth but in the attitude.

Ambrose, Exposition of the Gospel of Luke 5.62–63, 68–69

Patristic Wisdom: Looking to the Fifth Sunday after Epiphany

When He had stopped speaking, He said to Simon, “Launch out into the deep and let down your nets for a catch.” But Simon answered and said to Him, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” And when they had done this, they caught a great number of fish, and their net was breaking. So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. When Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!” For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid. From now on you will catch men.” So when they had brought their boats to land, they forsook all and followed Him. (Luke 5:4–11)

He told Simon and his companions to sail off a little from the land and to let down the net for a draught. But they replied that they had been toiling the whole night and had caught nothing. However, in the name of Christ, they let down the net, and immediately it was full of fish. By a visible sign and by a miraculous type and representation, they were fully convinced that their labor would be rewarded, and the zeal displayed in spreading out the net of the gospel teaching would be fruitful. Within this net they should most certainly catch the shoals of the heathen. But note that neither Simon nor his companions could draw the net to land. Speechless from fright and astonishment—for their wonder had made them mute—they beckoned to their partners, to those who shared their labors in fishing, to come and help them in securing their prey. For many have taken part with the holy apostles in their labors, and still do so, especially those who inquire into the meaning of what is written in the holy Gospels. Yet besides them there are also others: the pastors and teachers and rulers of the people, who are skilled in the doctrines of truth. For the net is still being drawn, while Christ fills it, and calls to conversion those who, according to the Scripture phrase, are in the depths of the sea, that is to say, those who live in the surge and waves of worldly things.

For this reason also Peter, carried back to the memory of sins, trembles and is afraid. As an impure man, he dares not to receive the One who is pure. His fear was praiseworthy, because he had been taught by the Law to distinguish between the holy and the profane.

Cyril of Alexandia, Commentary on Luke, Homily 12

Patristic Wisdom: Looking to the Fourth Sunday after Epiphany

O God, in You I hope; may I never be put to shame.
Deliver me in Your righteousness, and set me free;
Incline Your ear to me and save me.
Be to me a God for protection
And a strong place for salvation,
For You are my foundation and my refuge.
O my God, deliver me from the hand of the sinner,
From the hand of those who transgress the law and act unjustly;
For You are my patience, O Lord;
The Lord is my hope from my youth.
By You I have been supported from birth;
From my mother’s womb You have been my protector;
My song shall be always of You. (Ps 71:1-6)

Unless the passage is carefully considered it can affront some, because it is seen to have added to God’s protection a fortified place, as if a place could defend a person when heavenly power does not protect him. But the first statement begs that his soul be protected from spiritual enemies, and then he asks also for physical safety, which is defended from the darts and swords of enemies by a well-fortified place. The metaphor is drawn from fortresses, because we escape opponents when we are defended by well-fortified places. But the divine protection is this place; as the psalmist says in another psalm: Protect me under the shadow of your wings. When we are with Christ, we fear none of the devil’s ambushes, for when divine protection is at hand, that most wicked of creatures is cheated of his aspiration. Observe how beautifully each term is accorded its proper description; firmament is associated with protector, refuge with place of strength. He rightly believed that both come to him from the Lord, for he achieved nothing by his own powers. I reckon that there is a further distinction here; the Lord is said to be a firmament in this world, where patience too is sought, whereas He is a refuge in that eternal blessedness where by then no danger is feared.

 He spoke of my hope from my youth. How could he put his strength in God when he grew in his mother’s womb without the resource of reason, especially as we read in Scripture: For behold, I was conceived in iniquities, and in sins did my mother conceive me? But we must interpret womb here as the womb of holy mother Church, in which we are first conceived with the basic teaching of the faith, and then born of water and the Holy Spirit. The Lord can be our strength when we come to Him with the gift of faith. He added: You are my protector; precisely so, since He protects and defends us against the wicked deeds of the devil, and in this world affords us escape from possible death under the weight of sins. Next follows our repayment of these rewards, so that just as the kindnesses are never-ending, so the singing of psalms ought to be unceasing; for if no time is empty of gifts, why should anyone interrupt praise of the Lord? Continually signifies both the present and the future age. In this world we sing to Him to win deliverance; in the next we give thanks for our eternal reward. So the Lord ought always to be praised, for all His gifts are unceasing.

Cassiodorus, Exposition on the Psalms 70.3, 6

Patristic Wisdom: Looking to the Third Sunday after Epiphany

So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:

“The Spirit of the Lord is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable year of the Lord.”

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture is fulfilled in your hearing.” (Luke 4:16–21)

Our Savior, after reading this prophecy through in the synagogue one day to a multitude of Jews, shut the book and said, “This day is this Scripture fulfilled in your ears.” He began his own teaching from that point. He began to preach the gospel to the poor, putting in the forefront of his blessings: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”Yes, he proclaimed forgiveness to those who were hampered by evil spirits and bound for a long time like slaves by demons. He invited all to be free and to escape from the bonds of sin, when he said, “Come to me, all you that labor, and are heavy laden, and I will refresh you.”

To the blind he gave sight, giving the power of seeing to those whose bodily vision was destroyed. He showered those in ancient times who were blind in their minds to the truth with the vision of the light of true religion. The prophecy before us shows it to be essential that Christ himself should be the originator and leader of the gospel activity. The same prophet foretells that after him his own disciples should be ministers of the same system: “How beautiful are the feet of them that bring good tidings of good things, and of those that bring good tidings of peace.”

Eusebius, Proof of the Gospel 3.1

Patristic Wisdom: Looking to the Second Sunday after Epiphany

For Zion’s sake I will not be silent,
And for Jerusalem’s sake I will not rest,
Until My righteousness goes forth as light,
And My salvation burns like a lamp.
The Gentiles will see your righteousness,
And kings your glory;
And one will call you by your new name,
Which the Lord shall name.
You shall also be a crown of beauty
In the Lord’s hand,
And the diadem of a kingdom
In the hand of your God.
You shall no longer be called Forsaken,
And your land shall not be called Desert;
For you shall be called My Will,
And in your land, the Inhabited Earth.
As a young man lives in wedlock with a virgin,
So shall your sons dwell with you,
And as a bridegroom rejoices over his bride,
So the Lord shall rejoice over you. (Is 62:1–5)

In the translators the prophet holds forth like one caught up in delight: “For Zion's sake I will not keep quiet.” For I will cry to God and ask to see the perfecting of what has been said—a time when “righteousness and the salvation of Jerusalem” will enlighten all. For after this a “light to the nations” will be passed on. For the choir of apostles extended the teaching to all the kingdoms, “and the kingdoms were like a jewel in the hand of God,” and so on. This was the blessing of those who fulfilled the promises first of all, that is, the community among the Jews called Jerusalem. Some call these new, for the apostles of the church were the firstfruits. “And I will not stop,” therefore, until God will fulfill His promises to it, the salvation through Christ for all the earth. For God is not of Israel alone but also of the nations. Some think that the words “my righteousness and my salvation” are actually spoken by the mouth of God promising to fulfill all these things.

Christ is righteousness and salvation, just as a light in the world, saying, “When I am in the world, I am the light of the world,” which was formerly discordant in godlessness and all shadows. “Righteousness and glory” are terms that once more name Christ. For we are justified in Him, and we are enriched with glory from Him. To the newness of life, in place of the synagogue is rendered the name “church” and house and city of God, in which David said, “Glorious things are said of you, city of God.”

Because she will be adorned and established in incomparable beauty, he adds, “You will be a beautiful garland.” For every holy soul and the whole church must be compared with a garland put together from many flowers and a royal jewel. For David says that the church is adorned in gold-embroidered and multicolored clothing similar to what is said in our text. “In the hand of God” means “under his shelter.” For he says, “Under my hand I will shelter you.” And Christ concerning his own sheep said, “No one can steal them from the Father's hand.” Some say that the garland of Christ are those corrected by him. And the jewel of his kingdom are those martyrs for His sake, whom in his hand the Father had chosen to put round the Son, garlanding Him and placing as a royal jewel, with the fullness of those who have been saved through Him and by him. Among these taking a new name, she will no longer be called “she who is left deserted” but “my will,” that is, according to my will. This means that she who was previously deserted will be saved and placed with Him, rather than deserted.

Procopius of Gaza, Commentary on Isaiah 62.1-12

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.”… 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)

And after this, he again brings forward a second proof, saying, “I indeed baptize you in water: but He shall baptize you in the Holy Spirit and in fire.” And this too is of great importance for the proof and demonstration that Jesus is God and Lord. For it is the sole and peculiar property of the Substance That transcends all, to be able to bestow on men the indwelling of the Holy Spirit, and make those who draw near unto It partakers of the divine nature. But this exists in Christ, not as a thing received, nor by communication from another, but as His own, and as belonging to His substance: for “He baptizes in the Holy Spirit.” The Word therefore That became man is, as it appears, God, and the fruit of the Father's substance. But to this, it may be, those will object who divide the one Christ into two sons,—those I mean who, as Scripture says, are “animal, and dividers, and not having the Spirit,”—that He Who baptizes in the Holy Spirit is the Word of God, and not He Who is of the seed of David. What answer shall we make, then, to this? Yes! we too affirm, without fear of contradiction, that the Word being God as of His own fullness bestows the Holy Spirit on such as are worthy: but this He still wrought, even when He was made man, as being the One Son with the flesh united to Him in an ineffable and incomprehensible manner. For so the blessed Baptist, after first saying, “I am not worthy to stoop down and loose the thong of His shoes,” immediately added, “He shall baptize you in the Holy Spirit and in fire;” plainly while having feet for shoes. For no one whose mind was awake would say, that the Word, while still incorporeal, and not as yet made like unto us, had feet and shoes, but only when He had become a man. Inasmuch, however, as He did not then cease to be God, He wrought even so works worthy of the Godhead, by giving the Spirit unto them that believe in Him. For He, in one and the same person, was at the same time both God and also man.

“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 Spirit: 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 Spirit, 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 every thing is first, must in this also set the example. In order therefore that we may learn both the power itself of holy baptism, and how much we gain by approaching so great a grace, He commences the work Himself; and, having been baptized, prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism.

Cyril of Alexandria, Commentary on Luke 10, 11