In Praise of Hymnals

The last thing I want to define is “the Christian hymnal.” My heart aches as I see this increasingly being neglected by congregations.

The Christian hymnal is one of the great depositories of the Christian life and experience. The men and women behind these hymns were writing out of deep spiritual experiences. The poetry of some hymns may not be perfect. In fact, some may be very difficult to sing. Pushing the hymnal aside, however, is to forfeit one of the great spiritual treasures of the Christian Church. The hymnal connects us with our Christian heritage, a legacy that should not be denied to this generation of Christians. If we are going to press on to be hundredfold Christians, on to Christian perfection and the crucified life, we need this vital connection to the historic Church.

Show me the condition of your Bible and your hymnal and I will accurately predict the condition of your soul. Our souls need to be nurtured and cultivated, and nothing does that better than the Christian hymnal. I cannot imagine a Christian not spending quality time in the hymnal. Hardly a morning passes when I don’t kneel down with an open Bible and a hymnal and sing comfortably off-key the great hymns of the Church.

I often counsel young Christians, after they have their Bible and their Bible reading established, to get a hymnal. If a young Christian would spend one year reading through and meditating on the hymns of Isaac Watts alone, he would have a better theological education than four years in Bible college and four years in seminary. Isaac Watts and others like him were able to put theology into their hymns. These hymn writers—both men and women—set their generation singing theology. And the theology of the heart bursts forth in melodious adoration and praise.

A. W. Tozer, The Crucified Life: How to Live Out a Deeper Christian Experience 17–18

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

“But you say, ‘The way of the Lord is not right.’ Hear now, house of Israel: Is my way not right? Is your way right? When the righteous person turns from his righteousness and commits a transgression, then he shall die by it. He shall die by the transgression which he committed. But when a lawless person turns from his lawlessness which he committed, and he does justice and righteousness, this one has kept his life. And he has turned away from all his ungodliness which he did, he will surely live. He should certainly not die. But the house of Israel say: ‘The way of the Lord is not right.’ Is my way not right, O house of Israel? Is it not your way that is not right? I will judge you each according to his way, O house of Israel,” says the Lord. “Turn around, and turn away from all your impious acts, and they will not become a punishment of injustice for you. Throw away from yourselves all your impious acts by ⌊which⌋ you were impious to me, and make for yourselves a new heart and a new spirit. Why should you die, O house of Israel? Because I do not desire the death of the dying,” says the Lord. (Ezekiel 18:25–32 LXX)

If, then, any hope of salvation is still left to you, if any slight remembrance of God, if any desire for future rewards, if any fear of the punishments reserved for the unrepentant, come back quickly to sobriety; raise your eyes to the heavens; return to your senses; cease your wickedness; shake off the drunkenness that has drenched you; stand up against him who has overthrown you. Have the strength to rise up from the earth. Remember the Good Shepherd, how He will pursue and deliver you. And if there be but “two legs, or the tip of an ear,” leap back from him who has wounded you. Remember the compassion of God, how He heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes, and he that confesses is not rejected. The Lord does not wish the death of the sinner, but that he return and live. Be not contemptuous as one who has fallen into the depths of sins.

There is still time for patience, time for forbearance, time for healing, time for amendment. Have you slipped? Rise up. Have you sinned? Cease. Do not stand in the way of sinners, but turn aside; for then you will be saved when turning back you bewail your sins. In fact, from labors there is health; from sweat, salvation. So take heed, lest, in wishing to keep your contracts with others, you transgress your covenants with God which you confessed before many witnesses. Do not, therefore, because of certain human considerations, hesitate to come to me. For, receiving my dead, I shall lament; I shall care for him; “I shall weep bitterly for the devastation of the daughter of my people.” All welcome you; all will aid you in your sufferings. Do not lose heart; be mindful of the days of old. There is salvation; there is amendment. Have courage; do not despair. There is no law which passes sentence of death without pity, but grace, exceeding the chastisement, awaits the amendment. Not yet have the doors been closed; the Bridegroom listens; sin is not the master. Again take up the struggle; do not draw back, but pity yourself and all of us in Jesus Christ, our Lord, to whom be glory and might, now and forever, for ages of ages. Amen.

Basil of Caesarea, Letter 44

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

Seek out the Lord, and when you find Him, call upon Him.
And if ever He approaches you,
Let the ungodly abandon his ways,
And the man of lawlessness his counsels,
And let him return to the Lord,
And He will be shown mercy,
Because He will forgive your sins abundantly.
“For My counsels are not like your counsels,
Or My ways like your ways,” says the Lord,
“But as the heaven is far off from the earth,
So My way is far off from your ways,
And your thoughts from My mind.” (Isaiah 55:6–9 LXX)

[W]e can very clearly perceive that God brings salvation to mankind in diverse and innumerable methods and inscrutable ways, and that He stirs up the course of some, who are already wanting it, and thirsting for it, to greater zeal, while He forces some even against their will, and resisting. And that at one time He gives his assistance for the fulfillment of those things which he sees that we desire for our good, while at another time He puts into us the very beginnings of holy desire, and grants both the commencement of a good work and perseverance in it. Hence it comes that in our prayers we proclaim God as not only our Protector and Savior, but actually as our Helper and Sponsor. For whereas He first calls us to Him, and while we are still ignorant and unwilling, draws us towards salvation, He is our Protector and Savior, but whereas when we are already striving, He is wont to bring us help, and to receive and defend those who fly to Him for refuge, He is termed our Sponsor and Refuge. Finally the blessed Apostle when revolving in his mind this manifold bounty of God’s providence, as he sees that he has fallen into some vast and boundless ocean of God’s goodness, exclaims: “O the depth of the riches of the wisdom and knowledge of God! How inscrutable are the judgments of God and His ways past finding out! For who has known the mind of the Lord?” Whoever then imagines that he can by human reason fathom the depths of that inconceivable abyss, will be trying to explain away the astonishment at that knowledge, at which that great and mighty teacher of the Gentiles was awed. For if a man thinks that he can either conceive in his mind or discuss exhaustively the dispensation of God whereby He works salvation in men, he certainly impugns the truth of the Apostle’s words and asserts with profane audacity that His judgments can be scrutinized, and His ways searched out. This providence and love of God therefore, which the Lord in His unwearied goodness vouchsafes to show us, He compares to the tenderest heart of a kind mother, as He wishes to express it by a figure of human affection, and finds in His creatures no such feeling of love, to which he could better compare it. And He uses this example, because nothing dearer can be found in human nature, saying: “Can a mother forget her child, that she should not have compassion on the son of her womb?” But not content with this comparison He at once goes beyond it, and subjoins these words: “And though she may forget, yet will not I forget you.”

John Cassian, Conference 13.17

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” (Matthew 18:21–35)

Now the servants alone are the stewards of the Word, but the king, making a reckoning with the servants, demands from those who have borrowed from the servants, whether a hundred measures of wheat or a hundred measures of oil, or whatever in point of fact those who are outside of the household of the king have received; for he who owed the hundred measures of wheat or the hundred measures of oil is not found to be, according to the parable, a fellow-servant of the unjust steward, as is evident from the question—how much owest thou to my lord? But mark with me that each deed which is good or seemly is like a gain and an increment, but a wicked deed is like a loss; and as there is a certain gain when the money is greater and another when it is less, and as there are differences of more or less, so according to the good deeds, there is as it were a valuing of gains more or less. To reckon what work is a great gain, and what a less gain, and what a least, is the prerogative of him who alone knows to investigate such things, looking at them in the light of the disposition, and the word, and the deed, and from consideration of the things which are not in our power cooperating with those that are; and so also in the case of things opposite, it is his to say what sin, when a reckoning is made with the servants, is found to be a great loss, and what is less, and what, if we may so call it, is the loss of the very last mite, or the last farthing. The account, therefore, of the entire and whole life is exacted by that which is called the kingdom of heaven which is likened to a king, when “we must all stand before the judgment-seat of Christ that each one may receive the things done in the body according to what he hath done, whether good or bad;” and then when the reckoning is being made, shall there be brought into the reckoning that is made also every idle word that men shall speak, and any cup of cold water only which one has given to drink in the name of a disciple.

Origen, Commentary on Matthew 14.8

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 Fourteenth Sunday after Pentecost

O Lord, remember me and visit me, and hold me guiltless before those who pursue me, not for forbearance. Know how I received reproach concerning you by those who reject your words. Make an end of them, and your word shall be to me as merriment and delight to my heart, because your name has been invoked upon me, O Lord Almighty. I did not sit in the assembly of those who mock, but I was reverent at the presence of your hand. I was seated by myself because I was filled with bitterness. Why do those who grieve me prevail over me? My wound is severe. How will I be healed? When it came, it came to me like false water without faith. Because of this, this is what the Lord says: “If you return, then I will restore you, and you will stand before my presence. And if you bring out what is valued from the worthy, you will serve as my mouth. And they will turn to you, and you will not turn to them. And I will give you to this people as a fortified bronze wall, and they will fight against you, and they will not prevail against you; for I am with you to save you and to deliver you from the hand of evildoers, and to redeem you from the hand of the plague.” (Jeremiah 15:15–21 LXX)

The wonderful Apostles who were insulted many times for the truth say, I am content with weaknesses, with insults and hardships, persecutions and calamities for the sake of Christ. I know that the basis of hardships is Christ when I am insulted if I know that I am insulted only for nothing other than for Christ, when I am in hardships, when I am abused if I know that the cause of abuse is none other than that I am a champion for truth and an ambassador for the Scriptures so that everything happens according to the Word of God. For this I am blasphemed.

And thus let all of us, as far as our ability allows, strive for the prophetic life, for the apostolic life, not avoiding what is troublesome. For if the athlete avoids what is troublesome about the contest, the sweetness of the crown will never be his.

Whenever there may be a great number of sinners and they do not forbear the righteous living righteously, there is nothing improper in avoiding the council of evil to imitate the one who said, I have sat alone, to imitate also Elijah who said, Lord, they have killed your Prophets, they have pulled down your altars, and I was left alone, and they seek my life to take it.

But perhaps if you examine more deeply the words, I sat alone, you will find a kind of sense worthy of the prophetic depth. Whenever we imitate the life of the masses so that it has not been set off and is not greater and more special than the masses, I cannot say, I have sat alone, but I sat with the masses. But when my life becomes hard to imitate so that I become so great that no one resembles my habits, my doctrine, my practices, my wisdom, then I can say, because I am one of a kind and no one imitates me, I sat alone. Thus it happens also that you who are not a presbyter, you who are not a bishop, nor a person honored by some ecclesiastical title can say this, I sat alone. You can strive after and adopt a life so as to say, I sat alone.

Origen, Homilies on Jeremiah 14.14.4–5; 16.1–2

Patristic Wisdom: Looking to the Thirteenth 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. (Matthew 16:13–20)

Peter did not say “you are a Christ” or “a son of God” but “the Christ, the Son of God.” For there are many christs by grace, who have attained the rank of adoption, but only One who is by nature the Son of God. Thus, using the definite article, he said, the Christ, the Son of God. And in calling him Son of the living God, Peter indicates that Christ Himself is life and that death has no authority over Him. And even if the flesh, for a short while, was weak and died, nevertheless it rose again, since the Word, who indwelled it, could not be held under the bonds of death.

Cyril of Alexandria, Fragment 190

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. To this very day the priests of the church have expelled those who are unworthy by this saying and admitted those who have become worthy by repentance.

Theodore of Mopsuestia, Fragment 92

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 Eleventh Sunday after Pentecost

Have you commanded the morning since your days began,
And caused the dawn to know its place,
That it might take hold of the ends of the earth,
And the wicked be shaken out of it?
It takes on form like clay under a seal,
And stands out like a garment.
From the wicked their light is withheld,
And the upraised arm is broken.
Have you entered the springs of the sea?
Or have you walked in search of the depths?
Have the gates of death been revealed to you?
Or have you seen the doors of the shadow of death?
Have you comprehended the breadth of the earth?
Tell Me, if you know all this. (Job 38:12–18)

For the Lord made man, whom He fashioned after His own likeness, as a kind of seal of His power. But yet it shall be restored as clay; because, though he may by conversion escape eternal sufferings, yet he is condemned by the death of the flesh, in punishment of the pride he has committed. For man, who has been formed from clay, and adorned with the likeness of the Divine image, having received the gift of reason, forgets, when swelling with pride of heart, that he was formed of the basest materials. Whence it hath been ordered by the marvelous justice of the Creator, that, because he became proud in consequence of that reasonable sense which he received, he should again by death become earth, which he was unwilling humbly to regard himself. And because he lost the likeness of God by sin, but returns by death to the substance of his own clay, it is rightly said; The seal shall be restored as clay. And because, when the spirit is summoned from the body, it is stripped, as it were, of its kind of covering of flesh, it is fitly subjoined of the same clay; and shall stand as a garment. For, for our clay to stand as a garment is for it to remain empty and stripped off, even till the time of the resurrection. But because even they do not escape this punishment of pride, who overcome this very pride by living humbly, He subjoins what is the special punishment of the proud, saying; From the wicked their light is withheld, and the upraised arm is broken.

For the death of the flesh, which restores the Elect to their light, takes away their light from the reprobate. For the light of the proud is the glory of this present life. And that light is then withdrawn from it, when it is called by the death of the flesh, to the darkness of its own retributions. For then is the high arm there broken, because loftiness of heart, which has been violently seized on, beyond the order of nature, is scattered by the weight of Divine justice which overwhelms it, in order that how wickedly it had exalted itself for a while, it may learn when it is crushed forever by the weight of judgment. But none of us would know what was to follow after death, did not the Creator of our life come even to the punishment of our death. For did He not of His own mercy seek the lowest condition, He could not justly bring back to the highest, us, who were lost after we had received His likeness.

For whilst the Lord sought the narrowness of death, He spread abroad His faith in the nations, and extended Holy Church to numberless hearts of believers. To whom it is said by the Prophet, Enlarge the place of thy tent, and extend the curtains of thy tabernacles; spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt penetrate to the right hand and to the left, and thy seed shall inherit the Gentiles. But this breadth of the earth would surely not exist, had He not first despised, in dying, the life which we know, and pointed out by His rising again, the life which we know not. For He opened by His death the eyes of our minds, and shewed us what was the life which was to follow. Whence also, observing this order in the Gospel, He says to His disciples, Thus it behooved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His Name through all nations. For few of the people of Israel believed at His preaching, but numberless peoples of the Gentiles followed the way of life, on His death. For He endured the proud, while He was still living in a suffering condition, but He overthrew them when dead to a life of suffering. Which Samson long before well typified in himself, for he slew but few during his life; but on the destruction of the temple he slew a host of enemies, at his death. Because the Lord doubtless killed but few from their pride and haughtiness when alive, but more, when the Temple of His body was broken in pieces: and the Elect from the Gentiles, whom He endured in His life, He subdued all at once by His death. After then He had taught us that He had penetrated the regions below, He rightly subjoined immediately the breadth of the earth to be considered, Hast thou considered the breadth of the earth? As if He were saying to man when scourged, Think on what I have endured, and consider what I have purchased; and complain not thyself of the rod, when thou art ignorant what rewards await thee, in retribution. In the midst then of these words of the Creator, I think it worth while for us to turn away our eyes for a while from the common and public good, and to observe what He secretly does with each of ourselves.

Gregory the Great, Morals on the book of Job 29.21,22,26

Patristic Wisdom: Looking to the Tenth 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. (Matthew 14:13–21)

But mark, I pray, the Teacher’s skill, how distinctly He summons them on towards believing. For He said not at once, “I feed them;” which indeed would not have been easily received; but what? But Jesus, so it is written, said unto them, They need not depart; you give them something to eat. He said not, “I give them,” but, you give them; for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man, saying, We have but five loaves, and two fishes. Wherefore Mark also says, They understood not the saying, for their heart was hardened. They continuing therefore to crawl on the ground, then at length He brings in His own part, and says, Bring them here to Me. For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.

Why did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than by His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Therefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer.

John Chrysostom, Homilies on Matthew 49