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Sunday Commentary from
the Church Fathers

CHRYSOSTOM

The Ant

Marvel at your Lord, not only because he has made heaven and the sun, but because he has also made the ant. For although the ant is small, it proves the greatness of God’s wisdom. Consider, then, how prudent the ant is. Consider how God has implanted in so small a body such an unceasing desire for work! But while you learn the lesson of hard work from the ant, learn from the bee a lesson of neatness, industry and social concord! For the bee labors more for us than for herself, working every day. This is indeed a thing especially proper for a Christian, not to seek his own welfare, but the welfare of others. As, then, the bee travels across the meadows that she may prepare a banquet for another, so also O man, you do likewise. And if you have accumulated wealth, spend it on others. If you have the ability to teach, do not bury the talent, but bring it out publicly for the sake of those who need it! Or if you have any other advantage, become useful to those who reap the benefit of your labors. HOMILIES CONCERNING THE STATUES 12.2.

AUGUSTINE

Christ Reassures His Martyrs

Death comes to either the soul or the body. The soul cannot die, and yet it can die. It cannot die, because its consciousness is never lost. It can die, if it loses God. You see, just as the soul itself is the life of the body, so in the same way God is the life of the soul. As the body dies when the soul that is its life abandons it, in the same way when God abandons the soul, it dies. To make sure, however, that God does not abandon the soul, it must always have enough faith not to fear death for God’s sake. Then God does not abandon it, and it does not die.

SOURCE: Ancient Christian Commentary on Scripture (29 Volumes), Edited by Thomas C. Oden, InterVarsity Press ©2014, Used with permission. [NOTE: Though it is by a Protestant publisher, it is the best commentary of its kind out there at present. Both Fr. Pacwa, S.J. and Jimmy Akin recommend it.

THOMAS AQUINAS

Catena Aurea

COMMENTARY

EUSEBIUS. How beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord proclaimed to those that were wondering at the building of the temple, that there should not be left in it one stone upon another. For it was meet that that place, because of the presumption of its worshippers, should suffer every kind of desolation.

BEDE. For it was ordained by the dispensation of God that the city itself and the temple should be overthrown, lest perhaps some one yet a child in the faith, while wrapt in astonishment at the rites of the sacrifices, should be carried away by the mere sight of the various beauties.

AMBROSE. It was spoken then of the temple made with hands, that it should be overthrown. For there is nothing made with hands which age does not impair, or violence throw down, or fire burn. Yet there is also another temple, that is, the synagogue, whose ancient building falls to pieces as the Church rises. There is also a temple in every one, which falls when faith is lacking, and above all when any one falsely shields himself under the name of Christ, that so he may rebel against his inward inclinations.

CYRIL OF ALEXANDRIA. Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of the world. Therefore asked they Him, saying, Master, but when shall these things be? and what sign, &c.

AMBROSE. Matthew adds a third question, that both the time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by the disciples. But our Lord being asked when the destruction of the temple should be, and what the sign of His coming, instructs them as to the signs, but does not mind to inform them as to the time. It follows, Take heed that ye be not deceived.

ATHANASIUS. (Orat. 1. cont. Arian.) For since we have received, delivered unto us by God, graces and doctrines which are above man, (as, for example, the rule of a heavenly life, power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our adversary the devil goeth about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we be deceived. And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the hateful inventor of evil, what he himself is he conceals, but craftily assumes a name desirable to all; just as if a man wishing to get into his power some children not His own, should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In every heresy then the devil says in disguise, “I am Christ, and with me there is truth.” And so it follows, For many shall come in my name, saying, I am Christ; and the time draweth near.

CYRIL OF ALEXANDRIA. For before His descent from heaven, there shall come some to whom we must not give place. For the Only-begotten Son of God, when He came to save the world, wished to be in secret, that He might bear the cross for us. But His second coming shall not be in secret, but terrible and open. For He shall descend in the glory of God the Father, with the Angels attending Him, to judge the world in righteousness. Therefore He concludes, Go ye not therefore after them.

TITUS BOSTRENSIS. Or perhaps He docs not speak of false Christs coming before the end of the world, but of those who existed in the Apostles’ time.

BEDE. For there were many leaders when the destruction of Jerusalem was at hand, who declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have preached that the day of the Lord is at hand, whom the Apostles condemn. (2 Thess. 2:2.) Many Antichrists also came in Christ’s name, of whom the first was Simon Magus, who said, This man is the great power of God. (Acts 8:10.)

COMMENTARY

GREGORY. (in Hom. 35. in Evang.) God denounces the woes that shall forerun the destruction of the world, that so they may the less disturb when they come, as having been foreknown. For darts strike the less which are foreseen. And so He says, But when ye shall hear of wars and commotions, &c. Wars refer to the enemy, commotions to citizens. To shew us then that we shall be troubled from within and without, He asserts that the one we suffer from the enemy, the other from our own brethren.

AMBROSE. But of the heavenly words none are greater witnesses than we, upon whom the ends of the world have come. What wars and what rumours of wars have we received!

GREGORY. But that the end will not immediately follow these evils which come first, it is added, These things must first come to pass; but the end is not yet, &c. For the last tribulation is preceded by many tribulations, because many evils must come first, that they may await that evil which has no end. It follows, Then said he unto them, Nation shall rise against nation, &c. For it must needs be that we should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then are signified the confusions of men. It follows, And great earthquakes shall be in divers places. This relates to the wrath from above.

CHRYSOSTOM. (Hom. 11. in Acta.) For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God’s providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence.

GREGORY. (in Hom. 35.) Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground. And fearful sights and great signs there shall be from heaven. Behold the variableness of the climate, which must be ascribed to those storms which by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use, are turned to the instruments of our punishment.

AMBROSE. The ruin of the world then is preceded by certain of the world’s calamities, such as famine, pestilence, and persecution.

THEOPHYLACT. Now some have wished to place the fulfilment of these things not only at the future consummation of all things, but at the time also of the taking of Jerusalem. For when the Author of peace was killed, then justly arose among the Jews wars and sedition, But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the lands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Cæsar there was a severe famine, as we read in the Acts, (Acts 11:28.) and many terrible events happened, forboding, as Josephus says, the destruction of Jerusalem.

CHRYSOSTOM. But He says, that the end of the city shall not come immediately, that is, the taking of Jerusalem, but there shall be many battles first.

BEDE. The Apostles are also exhorted not to be alarmed by these forerunners, nor to desert Jerusalem and Judæa. But the kingdom against kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church.

AMBROSE. There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than foreign.

COMMENTARY

GREGORY. (Hom. 35. in Evang.) Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.

CYRIL OF ALEXANDRIA. Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa.

It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.

GREGORY. (ut sup.) Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse, from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled, He therefore adds for their consolation, Settle it therefore in your hearts, &c.

THEOPHYLACT. For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise. And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured.

GREGORY. (ut sup.) As if the Lord said to His disciples, “Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaketh.”

AMBROSE. Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.

THEOPHYLACT. Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.

GREGORY. (ut sup.) We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.

GREGORY OF NYSSA. But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.

THEOPHYLACT. To all this He adds the hatred which they shall meet with from all men.

GREGORY. (ut sup.) But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair of your head perish. As though He said to the martyrs, Why fear ye for the perishing of that which when cut, pains, when that can not perish in you, which when cut gives no pain?

BEDE. Or else, There shall not perish a hair of the head of our Lord’s Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.

GREGORY. (Mor. 5. c. 16.) He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subjection every motion of the mind?

GREGORY. (Hom. 35. in Ev.) By patience then we possess our souls, because when we are said to govern ourselves, we begin to possess that very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian of all virtues. Now patience is to endure calmly the evils which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.

SOURCE: eCatholic 2000 Commentary in public domain.

Please be patient
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Please be patient
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Please be patient
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Please be patient
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Please be patient
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