Patristic Wisdom: Looking to Palm Sunday

And those who passed by blasphemed Him, wagging their heads and saying, “You who destroy the temple and build it in three days, save Yourself! If You are the Son of God, come down from the cross.” Likewise the chief priests also, mocking with the scribes and elders, said, “He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.’ ” (Matt 27:39–43)

O cross most abominable, most execrable! Did not God rescue the prophets from their dangers? Did God not save the righteous? Why not Him? What could equal this folly? The coming of dangers upon the prophets and saints did not injure their honor before God. But what happened to this incomparable person? By what He said and what He did He offended all our expectations to the utmost. He was forever correcting beforehand our assumptions about him. Even when all these ignominies were said and done, they could not prevail, even at that time. The thief who had lived depraved in such great wickedness, who had spent his whole life in murders and house breakings, when these things had been said, only then confessed Him. When He made mention of His kingdom, the people bewailed Him. These things that were done seemed to testify the contrary in the eyes of many who knew nothing of the mystery of God's dispensations. Jesus was weak and of no ostensible power; nevertheless truth prevailed even by the contrary evidences.

So hearing all these things, let us arm ourselves against all temptations to anger and outrage. Should you perceive in your heart a swelling of pride, seal your breast against it. Set your hopes only upon the cross. Call to mind the humbling things that were then taking place. Then you will cast out as dust all rage by the recollection of the things that were done to him.

Consider His words. Consider His actions. Remember that He is Lord and you are His servant. Remember that He is suffering for you, and for you individually. You may be suffering only on your own behalf. He is suffering on behalf of all by whom He had been crucified. You may be suffering in the presence of a few. He suffers in the sight of the whole city and of the whole people of the covenant, both of strangers and those of the holy land, to all of whom He spoke merciful words.

Even His disciples forsook Him. This was most distressing to Him. Those who previously paid Him mind suddenly deserted Him. Meanwhile His enemies and foes, having captured Him and put Him on a cross, insulted Him, reviled Him, mocked Him, derided Him and scoffed at Him. See the Jews and soldiers rejecting Him from below. See how He was set between two thieves on either side, and even the thieves insulted Him and upbraided Him.

John Chrysostom, The Gospel of Matthew Homily 87.2

“Let Him come down from the cross, and we will believe in Him.” What a deceitful promise! Which is greater: to come down from the cross while still alive or to rise from the tomb while dead? He rose, and you do not believe. Therefore, even if He came down from the cross, you would not believe. Further, it seems to me that this would usher in the evil spirits. As soon as the Lord was crucified, they sensed the power of the cross and realized their own strength was broken. They were acting in this way to get him to come down from the cross. But the Lord, knowing the snares of His adversaries, remained on the cross that He may destroy the devil.

Jerome, Commentary on Matthew 4.27.42

Patristic Wisdom: Looking to the Fifth Sunday in Lent

The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And He said to me, “Son of man, can these bones live?” So I answered, “O Lord God, You know.” Again He said to me, “Prophesy to these bones, and say to them, ‘O dry bones, hear the word of the Lord! Thus says the Lord God to these bones: “Surely I will cause breath to enter into you, and you shall live. I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the Lord.” So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. Also He said to me, “Prophesy to the breath, prophesy, son of man, and say to the breath, ‘Thus says the Lord God: “Come from the four winds, O breath, and breathe on these slain, that they may live.” So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. Then He said to me, “Son of man, these bones are the whole house of Israel. They indeed say, ‘Our bones are dry, our hope is lost, and we ourselves are cut off!’ Therefore prophesy and say to them, ‘Thus says the Lord God: “Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am the Lord, when I have opened your graves, O My people, and brought you up from your graves. I will put My Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I, the Lord, have spoken it and performed it,” says the Lord.’” (Ezekiel 37:1–14)

The root of all well-doing is the hope of the resurrection. The expectation of the recompense strengthens the soul to undertake good works. Every laborer is ready to endure the toils if he foresees the reward of his toils; but when men weary themselves without return, their spirit soon fails along with their body. A soldier who expects rewards is ready for war; but no soldier serving an undiscerning king, who bestows no premiums for toils, is ready to die for him. So every soul believing in the resurrection is naturally solicitous for itself, but the unbelieving soul abandons itself to perdition. He who believes that the body is destined for resurrection is careful of his robe and does not defile it by fornication; but he who does not believe in the resurrection gives way to fornication, abusing his body as though it were not part of himself. Faith in the resurrection of the dead is a central precept and teaching of the holy Catholic Church; it is both central and essential; though denied by many, it is fully confirmed by the truth. Greeks gainsay it, Samaritans disbelieve it, heretics attack it viciously; the denial takes many forms, the truth is uniform.

Cyril of Jerusalem, Catechetical Lectures 18.1

Patristic Wisdom: Looking to the Fourth Sunday in Lent

Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.” When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing.… They brought him who formerly was blind to the Pharisees. Now it was a Sabbath when Jesus made the clay and opened his eyes. Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.” Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” And there was a division among them. They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.” (John 9:1–7, 13–17)

They imagine those who are disposed to judge fairly to be wandering in their wits, and they seem to me to have forgotten altogether Him Who says: Judge with righteous judgment; and having been taken captive as it were in the bonds of envy, they cannot endure to listen at all to any word that honors Christ. Turning away from any one wishing to speak of His miracles as from some one most hostile to themselves, and mistrusting their own powers of explanation, they haughtily address their words to the man that had been healed. Again they ask what had been many times told them, having already proclaimed their belief that He Who had performed an action contrary to the sabbath was both worthless and wicked. They think that in this way the blind man will join them in condemning Him, and take his cue from their words; that he will suppress all outward signs of gratitude, out of fear and trembling before their anger, and readily charge Jesus with contempt of the law, because of its being the sabbath. Evil therefore was the design of the Pharisees, and it cannot be doubted that it was foolish also. For how could the voice of one thankless man weaken the force of the miracle? And would not Christ’s Divine glory appear, if it so happened that the blind man, overcome by fear, should deny the kindness he had received, in order to avoid suffering anything from those wont to inflict pain? But envy is powerful to persuade those who are bursting with it to eagerly do any thing in their passion, even though it involves conduct very fairly open to ridicule. The mind which is free from such thoughts, however, is not entangled by foolish arguments; but, ever preserving its natural excellence untarnished, is borne directly towards a right conclusion, and does not go beyond the limits of truth. Mean therefore and insolent are the Pharisees, thinking that those who choose to think and speak rightly are wandering in their wits, and endeavoring to compel the man to speak evil words concerning Him Who had miraculously bestowed on him an unhoped-for blessing. But he was disposed to express gratitude and had been brought near to a clear knowledge by means of the miracle.

They receive a sharp arrow into their hearts, who do not admit fair and just reasoning, and are eager to seek only that which gratifies their malice. For, as it is written, the crafty man shall not meet with prey. For their zealous design is upset, contrary to their expectation; and they are greatly disappointed of their hope when to their surprise they receive the reply: He is a prophet. For the man who had been healed, judging very rightly, agrees with the opinion of the other party. For they, not unwisely considering the nature of the action, maintain that a man who was a sinner could not perform such a deed: and he upon whom the marvel has been wrought, all but pursuing the same track of argument, declares Jesus to be a prophet, not yet having accurately learned Who He is in truth, but adopting a notion current among the Jews. For it was customary with them to call wonder-workers prophets, deeming that their holiness was thereby borne witness to by God.

Cyril of Alexandria, Commentary on the Gospel of John 6.1

Patristic Wisdom: Looking to the Third Sunday in Lent

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us. For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. (Romans 5:1–8)

Now if someone will hardly die for a righteous man, how can it be that he would die for ungodly people? And if someone might volunteer to die for one good man (or not volunteer, since the phrase is ambiguous), how can it be that someone would dare to die for a multitude of the ungodly? For if someone dares to die for a righteous or good man, it is probably because he has been touched with some sort of pity or been impressed by his good works. But in the case of the ungodly, not only is there no reason to die for them, but there is plenty to make us want to cry when we look at them!

Christ, however, died for the ungodliness of a people which was not yet His, and made everything which the world disbelieves believable. He made two kinds of people—the righteous and the good. Even though a righteous man ought to be called good as well, He nevertheless created these distinct types of people, the difference being that the righteous person has achieved that status by self-discipline whereas the good person was born that way and is innocent in the simplicity of his nature. Thus, although there is greater merit in being a righteous person than in being merely a good one, it is still true, says Paul, that someone might volunteer to die for a good person, meaning by this that since the cause of his innocence is less noble, someone might possibly be pressured into this.

Ambrosiaster, Commentary on Romans 5.7

Since he had said above that “Christ, at the set time, died for those who were still ungodly,” now he wants to show from this the greatness of God’s love for men. For if it was so great for the ungodly and sinners that he gave his only Son for their salvation, how much more bountiful and widespread shall it be toward those who have been converted and atoned and, as He Himself says, redeemed by His own blood?

Origen, Commentary on Romans 4.11.1

Patristic Wisdom: Looking to the Second Sunday in Lent

What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the wages are not counted as grace but as debt.… For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void and the promise made of no effect, because the law brings about wrath; for where there is no law there is no transgression. Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did. (Romans 4:1–4, 13–17)

Paul confirms by quoting the law that Abraham is the father of all who believe, and so the promise is firm if they abandon the law on account of their faith, because the promise of the kingdom of heaven is given to the righteous, not to sinners. Those who are under the law are under sin, because all have sinned, and it is not possible for anyone who is under to law to receive grace, as he says to the Galatians: You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

In order to teach that there is one God for all, Paul tells the Gentiles that Abraham believed in God Himself and was justified in His sight. The Gentiles also believe in Him, that they may be justified, and so there is no difference between Jew and Greek in faith, for when the circumcision and the uncircumcision are taken away they are made one in Christ, because Abraham also believed when he was still uncircumcised and was justified.

Having said this, Paul invites the Gentiles to share the faith of Abraham, who believed God while he was still uncircumcised. Now that that faith is preached in Christ, he has been raised from the dead, along with his wife. For when they were already very old they sprang back to life, so that Abraham did not doubt that he would have a son by Sarah, whom he knew to be sterile, and who had long since ceased to have her menstrual period. Paul said this so that they would not worry about circumcision or uncircumcision, but that they would respond eagerly because of their faith, secure in the knowledge that the one in whom they believe is no other than the one who gives life to the dead, and that when he wants to bring things which do not exist into being, they appear immediately by his mere will.

Ambrosiaster, Commentary on Romans 4.17

Patristic Wisdom: Looking to the First Sunday in Lent

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—(For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. (Romans 5:12–19)

He wants also to show that life is much stronger than death, and righteousness than sin, and by this means to teach that if sin and death were able to exercise dominion in this way in men, having received a beginning from the disobedience of the one man, how much more powerfully and deservedly will life reign through righteousness, receiving its beginning through the obedience of the one, namely Christ; Christ, I say, who came to this task not from the compulsion of his nature but moved by compassion alone. For He was “in the form of God”; and when He sees that death is exercising dominion through the people by the transgression of the one man, He is not oblivious to His own creation, nor does He “regard equality with God as something to be held fast to,” that is, He does not consider it a matter of any great importance to Himself that He is indeed equal to God and is one with the Father, but rather that death is laying waste to His own work, having gained entrance through one man’s transgression. Therefore “He empties Himself” from the equality and form of God and takes “the form of a slave” and becomes man. He who was exercising his dominion over everyone even dared to tempt Him, but he could not enter Him. Yet He accepts that common death, since He would not receive the death of sin which was ruling over everyone, in order that, just as “death came through a man, so also the resurrection of the dead might come through a man”; and just as “many died by the transgression of the one, much more surely might the grace of God and the gift in the grace of the one man Jesus Christ abound to very many.”

Origen, Commentary on the Epistle to the Romans 5.2.5

Patristic Wisdom: Looking to the Transfiguration

Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him. Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, “Arise, and do not be afraid.” When they had lifted up their eyes, they saw no one but Jesus only. (Matthew 17:1–8)

Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let Him be simply apprehended. There He is beheld both “according to the flesh” and at the same time in His true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how He was beheld by those who went up upon the lofty mountain to be apart with Him. Meanwhile those who do not go up the mountain can still behold His works and hear His words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When He is transfigured, His face shines as the sun, that He may be manifested to the children of light, who have put off the works of darkness and put on the armor of light. They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, He will shine to them not simply as the sun but as He is demonstrated to be, the Sun of Righteousness.

Origen, Commentary on Matthew 12.37

A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to Him. I am manifested through His preaching. I am glorified through His humility. So listen to Him without hesitation. He is the truth and the life. He is my strength and wisdom. “Listen to Him” whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. “Listen to Him” who by His blood redeemed the world, who binds the devil and seizes His vessels, who breaks the debt of sin and the bondage of iniquity. “Listen to Him” who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into His kingdom.

Leo the Great, Sermon 38.7

Patristic Wisdom: Looking to the Sixth Sunday after Epiphany

See, I set before you today life and death, good and evil. If you hear the commandments of the Lord your God I command you today, to love the Lord your God, to walk in His ways, and to keep His ordinances and judgments, then you shall live and multiply; and the Lord your God will bless you in the land you go to inherit. But if your heart turns away and you do not hear, but go astray and worship different gods and serve them, I announce to you today, you shall surely perish; you shall not prolong your days in the land the Lord your God is giving you, into which you are crossing over the Jordan to inherit. I call heaven and earth as witnesses today against you: I set before you life and death, blessing and cursing. Therefore choose life, that both you and your seed may live and love the Lord your God, obey His voice, and cling to Him. For this is your life and the length of your days, that you may dwell in the land the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them. (Deut 30:15–20 LXX)

When the Gospel was read, beloved brethren, you heard the Lord mention two paths: the one terrible and to be feared, the other very desirable and to be followed. By the one, the just are lifted up into heaven after short labor, while on the other, lovers of the world after brief pleasure are dragged into hell. ‘Enter by the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many there are who enter that way. How close the gate and narrow the way that leads to life! And few there are who find it.’ Behold, beloved brethren, God has placed in the sight of the whole human race what we should seek and what we should avoid, what we should desire and what flee, what to fear and what to love with our whole heart. As He Himself said earlier through the prophet: ‘Before man are life and death, whichever he chooses shall be given him.’ and again: ‘Behold before you are fire and water, death and life; choose life, that you may live.’ Everything that we mentioned above, that is, good and evil, is contained in these two. For heaven and hell, Christ and the devil, height and depth are proposed to us in them. Through His grace God has put it into the power of each one to choose and to stretch out his hand to whatever he wishes.

Christ presides over the straight and narrow way, while the devil commands the wide and broad way. The former invites man to heaven, the latter moves him toward hell; the one raises him on high, the other presses him down into the depths. The devil shows a false sweetness, in order that he may attract man to true bitterness; Christ invites him to brief difficulty, in order to lead him to long blessedness. If we open only our bodily eyes, the wide and broad way deceives us, but if we listen with the eyes of our heart, the rough and difficult way makes us safe.

Therefore, let us admonish each other, dearly beloved, and continually encourage each other with true charity that we ought rather to choose the short and narrow way by which we may merit to arrive at the celestial expanse of paradise. However, with God’s help, we ought to reject and despise as much as we can that way which, after a short expanse, is wont to plunge its lovers into the depths of hell. If, then, we contemn the path on the left whose end brings us into hell and follow the one on the right which leads to eternal life, we will merit to reach Him who is ‘The way, and the truth, and the life.’ And it is no wonder if we happily come to Him through whom we faithfully walk, for since He Himself is the way, we run through Him, and since He is our true country, we will reach Him when we have finished our course. Although He is rest and the land of the angels in accord with His Divine Nature, He became the way of pilgrims through His human nature. What is the true country and the repose of the angels or of all the faithful? ‘In the beginning was the Word, and the Word was with God; and the Word was God.’ What is the way of pilgrims? ‘The Word was made flesh, and dwelt among us.’

Caesarius of Arles, Sermon 149.1–

The Blessing of Scripture Study

How different is the man who devotes himself
To the study of the law of the Most High.
He will seek out the wisdom of all the ancients
And be occupied with their prophecies.
He will preserve the discourse of notable men
And penetrate the subtleties of parables.
He will seek out the hidden meanings of proverbs
And be engaged in the riddles of parables.
He will serve in the midst of great men
And will appear before rulers.
He will travel through the land of foreign nations
And test the good and evil among men.
He will give his heart to rising early
Before the Lord who created him,
And will make supplication to the Most High;
And he will open his mouth in prayer
And make supplication for his sins.
If the great Lord wills,
He will be filled with the Spirit of understanding.
He will pour forth words of His wisdom,
And in prayer he will give thanks to the Lord.
He will direct his counsel and knowledge aright,
And he will reflect on His hidden things.
He will reveal instruction in his teaching
And boast in the law of the Lord’s covenant.
Many will praise his understanding,
And it will never be blotted out.
His memory will not disappear,
And his name will live through all generations.
Nations will proclaim his wisdom,
And the assembly will proclaim his praise.
If he lives long, he will leave a name greater than a thousand,
And if he goes to his rest, his work is completed.

Wisdom of Sirach 39:1–11

Patristic Wisdom: Looking to the Fifth Sunday after Epiphany

“‘Why have we fasted, but You did not see it? Why have we humbled our souls, but You did not know it?’ Because in the days of your fasts, you seek your own wills, and mistreat those under your authority. If you fast for condemnations and quarrels, and strike a humble man with your fists, why do you fast to Me as you do today, so your voice may be heard in crying? I did not choose this fast, and such a day for a man to humble his soul; nor if you should bow your neck like a ring and spread sackcloth and ashes under yourself, could you thus call such a fast acceptable. I did not choose such a fast,” says the Lord; “rather, loose every bond of wrongdoing; untie the knots of violent dealings; cancel the debts of the oppressed; and tear apart every unjust contract. Break your bread for the hungry, and bring the homeless poor into your house. If you see a naked man, clothe him, nor shall you disregard your offspring in your own household. Then your light shall break forth as the morning, and your healing shall spring forth quickly. Your righteousness shall go before you, and the glory of God shall cover you. Then you shall cry out, and God will hear you. While you are still speaking, He will say, ‘Behold, I am here.’” (Isaiah 58:3–9a LXX)

After he has taught what sort of fasting he disapproves of, he shows what sort he gladly welcomes. He says, Loose the bands of impiety, undo the little bundles that oppress, or, as the Septuagint has translated more clearly, “the knots of hard securities,” which our own people, deceived by the ambiguity of the word, that is, συναλλαγματων, translated as “exchanges” instead of “handwritten documents.” But it means little bundles of papers in which are contained the false charges of moneylenders, and by which the poor are oppressed by debt. … The prophet is not instructing, therefore, that no one demand back what is owed, especially what he has given justly and demanded back justly; otherwise he would be proclaiming rebellion against the tribune. But when there is an unjust “security,” when a poor man is oppressed by a malicious charge, there the little bundles of “securities” and all the bonds of “iniquity” must be shattered.

Or at any rate, one should say this: that the discourse is about fasting, and fasting brings affliction and humiliation to the soul, but affliction of body is a prayer for pardon of one’s sins. Holy Scripture teaches that we should forgive our debtors, so that the heavenly Father may also forgive us our debts. Ancient history narrates that in the seventh, or fiftieth year of remission, which is the true jubilee, all property reverts to the owners, and the original liberty is given back to slaves, and all accounts, which they commonly call “securities,” become null and void. But if this is commanded under the law, how much more under the gospel, when all things that are good are doubled, and we are commanded not to gouge out an eye for an eye, or a tooth for a tooth, but to offer our cheek to the one who slaps. And what is more, in order that we may know that what we have said above, “You extort from all your debtors,” is written about creditors, and it is joined more clearly concerning debtors, Let those who are broken go free, that is: those who are broken by poverty, whom want has afflicted, leave them free to beg, and break asunder every burden by which they are oppressed.

But someone could possibly say, “I have no debtors. What should I do in order that my fasting is accepted?” It follows, Break your bread with the hungry. Not many loaves of bread, lest you should plead your poverty as an excuse, but one loaf of bread. Not even the whole thing, but a piece of bread that you would have eaten if you were not fasting, so that your fast does not fatten his wallet but satisfies his soul. And he has nicely added your, lest you should give your alms by stealing from others. “For the redemption of the soul is a man’s own wealth”; and in another place, “Honor the Lord out of your just labors.” Of course, if you do not have bread, and there is a very large number of hungry people, give from that which you will suffer no harm, in which there are no expenses.

St. Jerome, Commentary on Isaiah 58.18