Ambrose of Milan — Commentary on Scripture

1 Corinthians 15:44

You are sown as are all other things. Why, then, do you wonder whether you will rise again like the rest? You believe the seed because you see it. You do not believe the rising again because you do not see it. “Blessed are they who have not seen, and yet have believed.” Yet, before the proper season arrives, not even the seed is believed. For not every season is suitable for seeds to grow. Wheat is sown at one time and comes up at another time. At one time the vine is grafted. At another shoots begin to grow, foliage becomes luxuriant, and grapes take form. At one time, the olive tree is planted. At another, as though heavy with child and burdened with a progeny of berries, it is bent low in the abundance of its own fruit. But before the proper time arrives for each, production is restricted. Neither the tree nor the plant has the time of bearing within its own power.

On the Death of Satyrus 2.60

1 Corinthians 15:47

The first man Adam was made a living soul, the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual; and then he adds, The first man is of the earth, earthy, the second man is from heaven, heavenly. Rightly therefore is man the last, being as it were the consummation of the whole work, the cause of the world, for whose sake all things were made; the habitant, as it were, of all the elements, he lives among beasts, swims with fishes, soars above birds, converses with Angels, dwells upon the earth, and has his warfare in heaven, ploughs the sea, feeds upon air, tills the soil, is a voyager over the deep, a fisher in the floods, a fowler in the air, in heaven an heir even joint-heir with Christ.

Letter 43, To Horontianus

1 Corinthians 15:52

He who has not believed will be forsaken, and by his disbelief he will bring upon himself his own condemnation.

On the Death of Satyrus 2.76

1 Corinthians 15:53

The blossom of the resurrection is immortality and incorruption. What is richer than everlasting rest? What is a source of greater gain and satisfaction than perpetual security? Here is the manifold fruit, the harvest, whereby man’s nature grows more vigorous and productive after death.

On the Death of Satyrus 2.54

1 John 2:1

I will not boast because I am righteous, but I will boast because I am redeemed. I will boast, not because I am free from sins, but because my sins have been forgiven. I will not boast because I have profited, nor because anyone has profited me, but because Christ is my advocate before the Father; because Christ's blood has been shed for me.

On Jacob and the Blessed Life, Book 1, Chapter 6, 21

1 Kings 2:10

By Abel we understand the Christian who cleaves to God, as David says: “It is good for me to adhere to my God,” that is, to attach oneself to heavenly things and to shun the earthly. Elsewhere he says, “My soul has fainted in your word,” thus indicating his rule of life was directed toward reflections on the Word and not on the pleasures of this world. Wherefore we realize that what we read concerning David in the book of Kings is not an idle statement but is said with due weight and reflection: “And he was laid with his fathers.” We are given to understand that his faith was like that of his father’s. It is clear, then, that there is reference here to participation in life and not to the burial of a body.

On Cain and Abel 1.5

1 Kings 3:16-28

Is not that noble judgment of Solomon full of wisdom and justice? Let us see whether it is so. “Two women,” it says, “stood before King Solomon, and the one said to him, ‘Hear me, my lord, I and this woman dwell in one house, and before the third day we gave birth and bore a son apiece and were together; there was no witness in the house, nor any other woman with us, only we two alone. And her son died this night, because she laid on him, and she arose at midnight, and took my son from my breast and laid him in her bosom, and her dead child she laid at my breast. And I arose in the morning to nurse my child and found him dead. And I examined him at dawn, and behold, it was not my son.’ And the other woman said, ‘No, but the living is my son, and the dead is your son.’ ” This was their dispute, in which either tried to claim the living child for herself and denied that the dead one was hers. Then the king commanded a sword to be brought and the infant to be cut in half, and either piece to be given to one, one half to the one, and one half to the other. Then the woman whose the child…

Is not that noble judgment of Solomon full of wisdom and justice? Let us see whether it is so. “Two women,” it says, “stood before King Solomon, and the one said to him, ‘Hear me, my lord, I and this woman dwell in one house, and before the third day we gave birth and bore a son apiece and were together; there was no witness in the house, nor any other woman with us, only we two alone. And her son died this night, because she laid on him, and she arose at midnight, and took my son from my breast and laid him in her bosom, and her dead child she laid at my breast. And I arose in the morning to nurse my child and found him dead. And I examined him at dawn, and behold, it was not my son.’ And the other woman said, ‘No, but the living is my son, and the dead is your son.’ ” This was their dispute, in which either tried to claim the living child for herself and denied that the dead one was hers. Then the king commanded a sword to be brought and the infant to be cut in half, and either piece to be given to one, one half to the one, and one half to the other. Then the woman whose the child really was, moved by her feelings, cried out, “Do not divide the child, my lord; rather, let it be given to her and live, and do not kill it.” But the other answered: “Let it be neither mine nor hers; divide it.” Then the king ordered that the infant should be given to the woman who had said “do not kill it,” for, as it says, “her compassion earned over her son.”It is not wrong to suppose that the mind of God was in him; for what is hidden from God? What can be more hidden than the witness that lies deep within; into which the mind of the wise king as though to judge a mother’s feelings and elicited as it were the voice of a mother’s heart? For a mother’s feelings were laid bare when she chose that her son should live with another, rather than that he should be killed in his mother’s sight. It was therefore a sign of wisdom to distinguish between secret heart thoughts, to draw the truth from hidden springs and to pierce as it were with the sword of the Spirit not only the inward parts of the body but even of the mind and soul. It was the part of justice also that she who had killed her own child should not take away another’s but that the real mother should have her own back again. Indeed the Scriptures have declared this. “All Israel,” it says, “heard of the judgment that the king had judged, and they feared the king, for they saw that the wisdom of God was present in judgment.” Solomon also himself had asked for wisdom, so that a prudent heart might be given him to hear and to judge with justice.

On the Duties of the Clergy 2.8.44-47

1 Kings 3:16-28

Such a Shechem is the church; for Solomon chose her whose hidden love he had discerned. Such a Shechem is Mary, whose soul God’s sword pierces and divides. Such a Shechem is a “coming up,” even as it appears in the meaning of the word. As to what the “coming up” is, hear Solomon speaking in reference to the church, “Who is she that comes up clothed in white, leaning on her brother?” She is radiant, a word expressed in Greek as aktinodes, because she is resplendent in faith and in works. To her children it is said, “Let your works shine before my Father, who is in heaven.”

Interrogation of Job and David 4.4.16

1 Kings 6:7

Christ knocks with his hand that you may open, whereas the adversary cuts the door down with axes; and therefore it is written that hammer and axe should not enter into the house of God. Pride and deceit ought to be outdoors, not inside; conflicts indeed ought to be outside; but within, the peace that surpasses all understanding. Let not your soul be cut with the iron, but even as Joseph’s soul, so may your soul pass by the iron. Otherwise, your ruling part, which is like a kind of tabernacle of the Word, may be destroyed at the very beginning of faith and the entrance into spiritual learning.

Interrogation of Job and David 4.7.28

1 Kings 10:6-8

We entrust our case to the most prudent person we can find and ask advice from him more readily than we do from others. However, the faithful counsel of a just person stands first and often has more weight than the great abilities of the wisest of people: “For better are the wounds of a friend than the kisses of others.” And just because it is the judgment of a just person, it is also the conclusion of a wise one: in the one lies the result of the matter in dispute, in the other readiness of invention. And if one connects the two, there will be great soundness in the advice given, which is regarded by all with admiration for the wisdom shown and with love for its justice. And so all will desire to hear the wisdom of that person in whom those two virtues are found together, as all the kings of the earth desired to see the face of Solomon and to hear his wisdom. No, even the queen of Sheba came to him and tried him with questions. She came and spoke of all the things that were in her heart and heard all the wisdom of Solomon, nor did any word escape her. Who she was whom nothing escape…

We entrust our case to the most prudent person we can find and ask advice from him more readily than we do from others. However, the faithful counsel of a just person stands first and often has more weight than the great abilities of the wisest of people: “For better are the wounds of a friend than the kisses of others.” And just because it is the judgment of a just person, it is also the conclusion of a wise one: in the one lies the result of the matter in dispute, in the other readiness of invention. And if one connects the two, there will be great soundness in the advice given, which is regarded by all with admiration for the wisdom shown and with love for its justice. And so all will desire to hear the wisdom of that person in whom those two virtues are found together, as all the kings of the earth desired to see the face of Solomon and to hear his wisdom. No, even the queen of Sheba came to him and tried him with questions. She came and spoke of all the things that were in her heart and heard all the wisdom of Solomon, nor did any word escape her. Who she was whom nothing escaped, and that there was nothing which the truth-loving Solomon did not tell her, learn, O man, from this which you hear her saying, “It was a true report that I heard in my own land of your words and of your prudence, yet I did not believe those that told it me until I came and my eyes had seen it; and behold, the half was not told me. You have added good things over and above all that I heard in my own land. Blessed are your women and blessed your servants, who stand before you and hear all your prudence.” Recognize the feast of the true Solomon and those who are set down at that feast; recognize it wisely and think in what land all the nations shall hear the fame of true wisdom and justice and with what eyes they shall see him, beholding those things that are not seen. “For the things that are seen are temporal, but the things that are not seen are eternal.”What women are blessed but those of whom it is said “that many hear the word of God and bring forth fruit”? And again: “Whosoever does the will of my Father in heaven is my brother and sister and mother.” And who are those blessed servants, who stand before him, but Paul, who said, “Even to this day I stand witnessing both to great and small”; or Simeon, who was waiting in the temple to see the consolation of Israel? How could he have asked to be allowed to depart, except that in standing before the Lord he had not the power of departing, but only according the will of God? Solomon is put before us simply for the sake of example, of whom it was eagerly expected that his wisdom should be heard.

On the Duties of the Clergy 2.10.50-53

1 Kings 12:16

Justice, then, especially graces people who are set over any office; on the other hand, injustice fails them and fights against them. Scripture itself gives us an example, where it says that when the people of Israel, after the death of Solomon, had asked his son Rehoboam to free their neck from their cruel yoke and to lighten the harshness of his father’s rule, he, despising the counsel of the old men, gave the following answer at the suggestion of the young men: “He would add a burden to the yoke of his father and change their lighter toils for harder.” Angered by this answer, the people said, “We have no portion in David or inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us.” So, forsaken and deserted by the people, he could keep with him scarcely two of the ten tribes for David’s sake.

On the Duties of the Clergy 2.18.93-94

1 Kings 13:4-6

But when in the temple of our God, that wicked king Jeroboam took away the gifts that his father had laid up and offered them to idols on the holy altar, did not his right hand, which he stretched, wither, and his idols, which he called on, were not able to help him? Then, turning to the Lord, he asked for pardon, and at once his hand, which had withered by sacrilege, was healed by true religion. So complete an example was there set forth in one person, both of divine mercy and wrath, when he who was sacrificing suddenly lost his right hand but when penitent received forgiveness.

Concerning Virginity 2.5.38

1 Kings 17:1

Great is the virtue of fasting. Indeed, its military appearance is so beautiful that it delightfully attracts and elevates humans to heaven for fasting and for Christ: so powerful that it raises men up to heaven. And to use more human than divine examples, from the fasting mouth of Elijah a voice was uttered that closed heaven to the sacrilegious people of the Jews. For when Ahab, the king, had set up an altar to the idol, according to the words of the prophet, there was no rain for three years and six months upon the earth. A fitting punishment which would appropriately restrain intemperance; that the heavens should be closed to the impious, who have defiled the earth. It is fitting also that the prophet of the sacrilegious king should be sent to the widow in Zarephath of Sidon, who, since she preferred devotion to food, deserved not to feel the hardship of the public drought alone. Therefore, the jug of meal did not run out, even when the flow of the river failed. What does his remaining cover? He, while fasting, raised the widow's son from the dead; he, while fasting, caused rains…

Great is the virtue of fasting. Indeed, its military appearance is so beautiful that it delightfully attracts and elevates humans to heaven for fasting and for Christ: so powerful that it raises men up to heaven. And to use more human than divine examples, from the fasting mouth of Elijah a voice was uttered that closed heaven to the sacrilegious people of the Jews. For when Ahab, the king, had set up an altar to the idol, according to the words of the prophet, there was no rain for three years and six months upon the earth. A fitting punishment which would appropriately restrain intemperance; that the heavens should be closed to the impious, who have defiled the earth. It is fitting also that the prophet of the sacrilegious king should be sent to the widow in Zarephath of Sidon, who, since she preferred devotion to food, deserved not to feel the hardship of the public drought alone. Therefore, the jug of meal did not run out, even when the flow of the river failed. What does his remaining cover? He, while fasting, raised the widow's son from the dead; he, while fasting, caused rains to fall from his mouth; he, while fasting, brought forth fire from heaven; he, while fasting, was carried up to heaven in a chariot; and through a forty-day fast he obtained divine presence. Then at last he deserved more, when he fasted more. By his fasting he made the waters of the Jordan stand still, and the flowing river bed, suddenly dried up, he crossed over with a dusty footprint. By divine decree, he was deemed worthy to be taken up to heaven with his body; for he lived a heavenly life in the flesh and displayed the practice of heavenly conduct on earth.

On Elijah and Fasting, Chapter 2, 2-3

1 Kings 17:6

Therefore do not boast when you fast, do not glory lest fasting profit you nothing; for those things that are done for ostentation will not prolong their fruit into the future, but they consume the reward for present deeds. Elijah was in the desert that no one might see him fast except the ravens alone, when they supplied him with food. Elisha was in the desert where no food except poisonous wild gourds could be found. John was in the desert, where he could find only locusts and wild honey. Feasts were served to those fasting by the holy ministry of angels. Daniel dined among fasting lions. He dined on the dinner of another; the wild beasts did not taste theirs. Feasts fly to those who fast, the feet stagger of those who dine: manna descended from heaven to those who were fasting, the sin of prevarication ascended from those who were banqueting.

On Elijah and Fasting, Chapter 11, 40

1 Kings 18:33-34

Moreover, if anyone has not been baptized, let him be converted all the more securely by receiving the remission of his sins, [so that baptism] as a kind of fire may consume his sins, because Christ baptizes in fire and spirit. Hence, you read of this type in the books of Kings, where Elijah placed wood upon the altar and told them to pour water on it from urns. “And he said, ‘Do the same the second time.’ And they did it the second time. And he said, ‘Do the same also the third time,’ ” and when the water dripped about, Elijah prayed, and fire descended from heaven. You, O mortal, are on an altar, you who are purified by water and whose sin is burned out that life may be renewed; for fire consumes wood and stubble. Do not fear the fire through which you are enlightened. Therefore it is said to you, “Come to him to be enlightened.” Take up the yoke of Christ; do not fear because it is a yoke; hasten because it is light. It does not bruise the neck but adorns it. Why do you hesitate, why do you delay? It does not bind the neck with chains but unites the mind by grace.

On Elijah and Fasting, Chapter 22, 83

1 Kings 18:38

In the time of Elijah, also, fire came down when he challenged the prophets of the heathen to light up the altar without fire. When they could not do so, he poured water three times over his victim, so that the water ran around about the altar; then he cried out, and the fire fell from the Lord from heaven and consumed the burnt offering. You are that victim. Contemplate in silence each single point. The breath of the Holy Spirit descends on you; he seems to burn you when he consumes your sins. The sacrifice that was consumed in the time of Moses was a sacrifice for sin, wherefore Moses said, as is written in the book of the Maccabees: “Because the sacrifice for sin was not to be eaten, it was consumed.” Does it not seem to be consumed for you when in the sacrament of baptism the whole outer person perishes? “Our old self is crucified,” the apostle exclaims. Herein, as the example of the Fathers teaches us, the Egyptian is swallowed up—the Hebrew arises renewed by the Holy Spirit, as he also crossed the Red Sea dry shod—where our fathers were baptized in the cloud and in the sea.

On the Duties of the Clergy 3.18.106-7

1 Kings 19:4

To be sure, it was not a woman that such a great prophet was fleeing, but it was this world. And it was not death that he feared, for he offered himself to the one that searched for him and said to the Lord, “Take my soul.” He endured a weariness of this life, not a desire for it, but he was fleeing worldly enticement and the contagion of filthy conduct and the impious acts of an unholy and sinful generation.

FLIGHT FROM THE WORLD 6.34

1 Kings 20:20-30

Thus the saints go up to the Lord, the wicked go down to sin; the saints are on the mountains, the guilty in the valleys. “For he is the God of the mountains and not the God of the valleys.” Those who dwelt in the houses of the plain where God does not dwell could not have the house of God within them, for this is the house that God sought from them so that they might build up themselves and rear within themselves the temple of God from living stones of faith. He did not want buildings made with earthen walls or wooden roofs, for the hand of an enemy would have been able to overthrow them. He wanted that temple that is built in human hearts, to whom it might be said, “You are the temple of God,” in which the Lord Jesus might dwell and from there set out to redeem all humankind. There also could be prepared a sacred chamber in the womb of the Virgin where the King of heaven might live and a human body become the temple of God, which, though it was destroyed, might yet be restored to life on the third day.

LETTER 80

1 Kings 21:1

The story of Nabuthe is ancient, happening every day. For who among the wealthy does not desire another's possessions daily? Who among the very rich does not strive to evict the poor from their small plot of land and drive the destitute off their ancestral estate? Who is content with what they have? Whose heart is not inflamed by their neighbor's wealth? Therefore, it is not just one Achab who is born, but, what is worse, an Achab is born every day and never dies in this age. If one is killed, many rise up: more who take than who lose. Not only one Nabuthe the poor is killed: every day Nabuthe is struck down, every day the poor are killed. This human race, struck with fear, now yields its own lands, and with their little ones, the poor laden with their pledge, migrate. The weeping wife follows, as if she were accompanying her husband to the grave. She grieves less, however, who mourns the deaths of her own; because even though she has lost the protection of her husband, she possesses his tomb; and if she does not have children, nevertheless she does not lament the exiles, she does no…

The story of Nabuthe is ancient, happening every day. For who among the wealthy does not desire another's possessions daily? Who among the very rich does not strive to evict the poor from their small plot of land and drive the destitute off their ancestral estate? Who is content with what they have? Whose heart is not inflamed by their neighbor's wealth? Therefore, it is not just one Achab who is born, but, what is worse, an Achab is born every day and never dies in this age. If one is killed, many rise up: more who take than who lose. Not only one Nabuthe the poor is killed: every day Nabuthe is struck down, every day the poor are killed. This human race, struck with fear, now yields its own lands, and with their little ones, the poor laden with their pledge, migrate. The weeping wife follows, as if she were accompanying her husband to the grave. She grieves less, however, who mourns the deaths of her own; because even though she has lost the protection of her husband, she possesses his tomb; and if she does not have children, nevertheless she does not lament the exiles, she does not sigh with heavier grief for the funeral rites of her tender offspring.

On Naboth the Jezreelite, Chapter 1, 1

1 Kings 21:1

An ancient story tells of the two neighbors, King Ahab and a poor man, Naboth. Which of these do we consider the poorer, which the richer: the one who had been endowed with a king’s measure of wealth, insatiable and unsatisfied with his wealth, who longed for the little vineyard of the poor man; or the other, heartily despising a “king’s fortune of much gold” and imperial wealth, who was satisfied with his vineyard? Does he not seem richer and more a king, since he had enough for himself and regulated his desires so that he wanted nothing that belonged to others? But was he not very poor whose gold was of no account, while he considered the other’s vines of priceless value? Understand why he was so very poor: because riches amassed unjustly are disgorged, but the root of the righteous remains and flourishes like a palm tree.

Letter 38 (To Simplician), Section 8