Gregory of Nazianzus — Commentary on Scripture

Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

Now I fearlest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister to Christ among the poor.

(Orat. 14.) Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister unto Christ among the poor.

Luke 13:6 · 2 passages

He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone

(Orat. 32.) Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto him, Lord, let alone, &c.

Luke 15:8 · 2 passages

Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbors.

(Orat. xlv. 26.) But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbours.

Luke 22:41-43

And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

“Father, if it is possible, let this cup pass from me; nevertheless let not what I will but your will prevail.” It is unlikely that he did not know whether it was possible or not, or that he would oppose the Father’s will. This is the language of him who came down and assumed our nature. However, this is not the language of human nature.… The passage does not mean that the Son has a special will of his own besides that of the Father but that he does not have a special will. The meaning would be, “Not to do mine own will, for there is none of mine apart from, but that which is common to me and you. Since we have one Godhead, so we have one will.”

Luke 24:36 · 2 passages

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; and that God is of it, as He is our peace. Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbor, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But inus it abides in our souls indeed by the following and imparting of the virtues, in our bodies bythe harmony of our members and organs, of which the one is called beauty, the other health.

(Orat. 22.) Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; (Phil. 4:7.) and that God is of it, as He is our peace. (Eph. 2:14.) Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbour, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But in us it abides in our souls indeed by the following and imparting of the virtues, in our bodies by the harmony of our members and organs, of which the one is called beauty, the other health.

Malachi 1:11

For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

And in addition to what has been said, it is good with our head cleansed, as the head which is the workshop of the senses is cleansed, to hold fast the head of Christ, from which the whole body is fitly joined together and compacted, and to cast down our sin that exalted itself, when it would exalt us above our better part. It is good also for the shoulder to be sanctified and purified that it may be able to take up the cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet. [One is consecrated] that they may in every place be lifted up holy and that they may lay hold of the discipline of Christ, lest the Lord at any time be angered; and that the word may gain credence by action, as was the case with that which was given in the hand of a prophet. The other [is consecrated] that they be not too swift to shed blood or to run to evil, but that they be prompt to run to the gospel and the prize of the high calling and to receive Christ who washes and cleanses them. And it would be good if there is also a cleansing of that belly which re…

And in addition to what has been said, it is good with our head cleansed, as the head which is the workshop of the senses is cleansed, to hold fast the head of Christ, from which the whole body is fitly joined together and compacted, and to cast down our sin that exalted itself, when it would exalt us above our better part. It is good also for the shoulder to be sanctified and purified that it may be able to take up the cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet. [One is consecrated] that they may in every place be lifted up holy and that they may lay hold of the discipline of Christ, lest the Lord at any time be angered; and that the word may gain credence by action, as was the case with that which was given in the hand of a prophet. The other [is consecrated] that they be not too swift to shed blood or to run to evil, but that they be prompt to run to the gospel and the prize of the high calling and to receive Christ who washes and cleanses them. And it would be good if there is also a cleansing of that belly which receives and digests the food of the word. Do not make it a god by luxury and the meat that perishes. Rather, give it all possible cleansing and make it more spare, that it may receive the Word of God at the very heart and grieve honorably over the sins of Israel. I find also the heart and inward parts deemed worthy of honor. David convinces me of this when he prays that a clean heart may be created in him and a right spirit renewed in his inward parts, meaning, I think, the mind and its movements or thoughts.

Mark 1:5

And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

Let us here treat briefly of the different kinds of baptism. Moses baptized, but in water, in the cloud and in the sea; but this he did figuratively. John also baptized, not indeed in the rite of the Jews, not solely in water, but also for the remission of sins; yet not in an entirely spiritual manner, for he had not added: “in the spirit.” Jesus baptized, but in the Spirit; and this is perfection. There is also a fourth baptism, which is wrought by martyrdom and blood, in which Christ himself was also baptized, which is far more venerable than the others, in as much as it is not soiled by repeated contagion. There is yet a fifth, but more laborious, by tears; with which David each night bedewed his bed, washing his couch with tears.

Mark 1:9

And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

As man he was baptized, but he absolved sins as God. He needed no purifying rites himself—his purpose was to hallow water.

Mark 2:16

And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

When Jesus is attacked for mixing with sinners, and taking as his disciple a despised tax collector, one might ask: What could he possibly gain by doing so? Only the salvation of sinners. To blame Jesus for mingling with sinners would be like blaming a physician for stooping down over suffering and putting up with vile smells in order to heal the sick.

Mark 2:19

And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

Can the children of the bridechamber fast while the bridegroom is present? Why should they keep a bodily fast who are effectively cleansed by the Word, who came in bodily form as visible Word? The time of his sojourning among us was not one of mourning, but gladness.

Mark 3:28

Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

He is the subject, not the object, of hallowing, apportioning, participating, filling, sustaining. We share in him; he shares in nothing. He is our inheritance, he is glorified, counted together with Father and Son. He is a dire warning to us, the “finger of God.” The Spirit is, like God, a “fire.” This means that the Holy Spirit is of the same essential nature as the Father. The Spirit is the very One who created us and creates us anew through baptism and resurrection. The Spirit knows all things, teaches all things, moves where and when and as strongly as he wills. He leads, speaks, sends, and separates those who are vexed and tempted. He reveals, illumines, gives life, or better said, he is himself light and life. He makes us his temple, he sanctifies, he makes us complete. He both goes before baptism and follows after it. All that the Godhead actively performs, the Spirit performs.

Mark 4:38

And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?

He was tired—yet he is the “rest” of the weary and the burdened. He was overcome by heavy sleep—yet he goes lightly over the sea, rebukes the winds, and relieves the drowning Peter. Oration , On the Son

Mark 5:7

And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

Yes, he is recognized by demons, drives out demons, drowns deep a legion of spirits and sees the prince of demons falling like lightning. He is stoned, yet not hit; he prays yet he hears prayer. He weeps, yet he puts an end to weeping. He asks where Lazarus is—he was man; yet he raises Lazarus—he was God.

Mark 6:5

And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.

One meaning of “could not” is simply the limits of some human will. Take, for example, the point that Christ “could not” fulfill any signs in Nazareth was due to disbelief on their part. Something essential for healing is required on both sides—faith on the part of the patients, power on that of the healer. So one side without its counterpart “could not,” so to speak, perform them. As this can be seen in medical care, it can also be seen in moral transformation. Similarly involving the limits of the will are the texts: “The world cannot not hate you” and “How can you speak good, being evil?” The metaphor of “impossibility” here must mean free refusal by the will. The same idea applies to those passages which say that what is impossible for humanity is possible for God. Note also those passages that say that a person “cannot” (in one sense) be born a second time and a needle's eye “cannot” let a camel through. What would stop these events happening if God willed them directly? Besides all these there is, as in the case we are presently considering, a “cannot” in the sense of that whic…

One meaning of “could not” is simply the limits of some human will. Take, for example, the point that Christ “could not” fulfill any signs in Nazareth was due to disbelief on their part. Something essential for healing is required on both sides—faith on the part of the patients, power on that of the healer. So one side without its counterpart “could not,” so to speak, perform them. As this can be seen in medical care, it can also be seen in moral transformation. Similarly involving the limits of the will are the texts: “The world cannot not hate you” and “How can you speak good, being evil?” The metaphor of “impossibility” here must mean free refusal by the will. The same idea applies to those passages which say that what is impossible for humanity is possible for God. Note also those passages that say that a person “cannot” (in one sense) be born a second time and a needle's eye “cannot” let a camel through. What would stop these events happening if God willed them directly? Besides all these there is, as in the case we are presently considering, a “cannot” in the sense of that which is totally inconceivable. We cannot conceive that God can be evil or fail to exist. It is inconceivable that reality cannot exist or two times two is fourteen. So here it cannot be the case that the Son would do anything which the Father would not do.

Mark 6:37

He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

As man he was put to the test, but as God he came through victorious—yes, he bids us be of good cheer, because he has conquered the world. He hungered—yet he fed thousands. He is indeed “living, heavenly bread.” He thirsted—yet he exclaimed: “Whoever thirsts, let him come to me and drink.” Indeed he promised that believers would become fountains.

Mark 10:18

And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

The words, “None is good” are a reply to the young ruler who was testing him and had borne witness to his goodness as a human being. Consummate goodness, he meant, belongs to God alone, though the word “good” can be derivatively applied to human beings.