Gregory of Nyssa — Commentary on Scripture

Ecclesiastes 3:8

If we have learned, then, whom we should go to war with and how to carry on the fight, we must also learn the other part of the lesson, with whom the Scripture solemnly warns us to make a peaceful alliance. What is the good army, with which I am to join forces through peace? Who is the king of such an army? It is clear, from what we are taught by the inspired Scriptures, that it is the array of the angels of the host of heaven.

Ecclesiastes 3:8

If you make a distinction in your mind between things thought of as virtue and vice, you will recognize the moment for the right attitude to each of them. Restraint and pleasure, selfcontrol and indulgence, humility and pride, goodwill and crookedness, and all that are regarded as opposites of one another, are plainly set out for you by the Ecclesiast, so that by adopting attitudes about them in your soul you may make profitable decisions. Thus there is a moment for loving restraint and for hating pleasure, so that you do not become pleasureloving rather than Godloving, and likewise in all the other cases, quarrelloving, gainloving, gloryloving, and all the rest, which through the use of affection for improper ends separate us from the disposition to good.

Ecclesiastes 3:8

Therefore the distinction between virtue and vice enables us to understand the opportunity which present. Ecclesiastes explains continence and pleasure, temperance and intemperance, modesty and arrogance, benevolence and maliciousness and anything else of this sort for imparting profitable advice. Thus we have a time to love continence and to hate pleasure that we may refrain from licentious behavior and be devout. Strife, gain, love of glory and so forth do not benefit love but prevent us from maintaining a pleasant disposition.

HOMILIES ON ECCLESIASTES 8

Ecclesiastes 4:10

Since the majority of persons who intend to lead a life of virginity are still young and immature, they must concern themselves with this before all: the finding of a good guide and teacher on this path, lest, on account of their ignorance, they enter upon trackless places and wander away from the straight road. For, as Ecclesiastes says, “Two are better than one.” The one is easily overcome by the enemy lying in ambush on the divine road, and truly, “woe to the solitary man, for if he should fall he has no one to lift him up.” In the past, certain people have made an auspicious beginning in their desire for this life, but, although they have attained perfection in their intention, they have been tripped up because of their vanity. They deceived themselves, through some craziness, into thinking that that was fair toward which their own thought inclined. Among these, there are those called “the slothful” in the Book of Wisdom, who strew their path with thorns, who consider harmful to the soul a zeal for deeds in keeping with the commandments of God, the demurrers against the apostolic…

Since the majority of persons who intend to lead a life of virginity are still young and immature, they must concern themselves with this before all: the finding of a good guide and teacher on this path, lest, on account of their ignorance, they enter upon trackless places and wander away from the straight road. For, as Ecclesiastes says, “Two are better than one.” The one is easily overcome by the enemy lying in ambush on the divine road, and truly, “woe to the solitary man, for if he should fall he has no one to lift him up.” In the past, certain people have made an auspicious beginning in their desire for this life, but, although they have attained perfection in their intention, they have been tripped up because of their vanity. They deceived themselves, through some craziness, into thinking that that was fair toward which their own thought inclined. Among these, there are those called “the slothful” in the Book of Wisdom, who strew their path with thorns, who consider harmful to the soul a zeal for deeds in keeping with the commandments of God, the demurrers against the apostolic injunctions, who do not eat their own bread with dignity but, fawning on others, make idleness the art of life. Then there are the dreamers who consider the deceits of dreams more trustworthy than the teachings of the Gospels, calling fantasies revelations. Apart from these, there are those who stay in their own houses, and still others who consider being unsociable and brutish a virtue without recognizing the command to love and without knowing the fruit of long-sufferinility.

ON VIRGINITY 23

Ecclesiastes 5:2

Listen to the Preacher exhorting not to be hasty to utter anything before God, “for God,” (says he), “is in heaven above, and you upon earth beneath.”He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations of human reason. For that nature which transcends all intelligence is as high above earthly calculation as the stars are above the touch of our fingers, or rather, many times more than that.
Knowing, then, how widely the divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more reverent to believe the majesty of God to be greater than we can understand, than, after circumscribing his glory by our misconceptions, to suppose there is nothing beyond our conception of it.

ANSWER TO EUNOMIUS’S SECOND BOOK

Ecclesiastes 7:16

No one can say that he has strayed from ignorance into some silly fancy of separating, locally, the supreme from that which is below, and assigning to the Father as it were the peak of some hill, while he seats the Son lower down in the hollows. No one is so childish as to conceive of differences in space, when the intellectual and spiritual is under discussion. Local position is a property of the material, but the intellectual and immaterial is confessedly removed from the idea of locality. What, then, is the reason why he says that the Father alone has supreme being? For one can hardly think it is from ignorance that he wanders off into these conceptions, being one who, in the many displays he makes, claims to be wise, even “making himself overwise,” as the Holy Scripture forbids us to do.

AGAINST EUNOMIUS 1:14

Ephesians 2:3

When [Scripture] speaks of “sons of men” or “sons of rams,” it indicates an essential relation between the one begotten and the source of his begetting. But when it speaks of “sons of power” [as at 1 Sam 14:52] or “children of wrath,” it asserts a connection made by choice.

AGAINST EUNOMIUS 3.1.116

Ephesians 2:16

Taking up the enmity that had come between us and God on account of sins, “slaying it in himself,” as the apostle says (and sin is enmity), and becoming what we are, he joined the human to God again through himself.

AGAINST EUNOMIUS 3.10.12

Ephesians 3:18

The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part.

ON THE THREE DAYS

Ephesians 4:6

One God contains all and guides all as is fitting and is in all. This one saying of Paul suffices by itself to express everything succinctly, when he says that God is “over all and through all and in all.”

REFUTATION OF EUNOMIUS’S CONFESSION OF FAITH 169

Ephesians 4:8-9

The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear... His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom... Fo…

The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear... His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom...

For since, as has been said before, it was not in the nature of the opposing power to come in contact with the undiluted presence of God, and to undergo His unclouded manifestation, therefore, in order to secure that the ransom in our behalf might be easily accepted by him who required it, the Deity was hidden under the veil of our nature, that so, as with ravenous fish, the hook of the Deity might be gulped down along with the bait of flesh, and thus, life being introduced into the house of death, and light shining in darkness, that which is diametrically opposed to light and life might vanish; for it is not in the nature of darkness to remain when light is present, or of death to exist when life is active.

The Great Catechism, Chapter XXIII-XXIV

Ephesians 4:8-9

What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.

Of the three days between the death and resurrection of our Lord Jesus (De tridui inter mortem et resurrectionem domini nostri Jesu), Section 3

Ephesians 4:24

There is but one garment of salvation, namely, Christ. Hence the “new man” created in God’s likeness is none other than Christ. One who has put on Christ has thus put on the new person created in God’s likeness.

AGAINST EUNOMIUS 3.1.52

Exodus 3:5

He willingly shook off his royal dignity like so much dust which is stripped off by the stomping of the feet. He banished himself from human society for forty years and lived alone, focusing steadfastly in undistracted solitude on the contemplation of invisible things. After this he was illuminated by the inexpressible light and freed the lower part of his soul from the dead garment made of skin.

ON THE INSCRIPTIONS OF THE PSALMS 1.7.52

Exodus 14:22

Again, according to the view of the inspired Paul, the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved. But the devil with his own servants (I mean, of course, the spirits of evil) is choked with grief and perishes, deeming the salvation of men to be his own misfortune.

ON THE BAPTISM OF CHRIST

Exodus 14:27

But after that the surface of the sea became one again, and the temporary gap was flooded over. So this remains a unique event which occurred in such a way that the marvel did not lose credibility because of the passage of time, since it continues to be testified to by visible traces. That is the way the affair of the marshy lake is both described and shown.

THE LIFE OF GREGORY THE WONDERWORKER 7.55

Exodus 15:20

This reminds us that the prophetess, Miriam, immediately after the crossing of the sea, took a dry, tuneful “tambourine in her hand” and led a chorus of women. Perhaps by the tambourine Scripture means to suggest the virginity of the first Mary, who was, I think, the prototype of Mary the mother of God. For as the tambourine produces a loud sound, having no moisture in it and being quite dry, so also virginity is clear and noised abroad and has nothing in itself of the life-preserving moisture of this life.

On Virginity 19

Exodus 20:3

Again, he who says “you shall never worship a strange god” forbids us to worship another god, and the strange god is so called in contradistinction to our own God. Who then is our own God? Clearly, the true God. And who is the strange god? Surely, he who is alien from the nature of the true God. If therefore our own God is the true God, and if, as the heretics say, the only-begotten God is not of the nature of the true God, he is a strange God and not our God.

ON THE FAITH

Exodus 33:20

He would not have shown himself to his servant if the sight were such as to bring the desire of the beholder to an end, since the true sight of God consists in this, that the one who looks up to God never ceases in that desire. For he says, “You cannot see my face, for man cannot see me and live.”Scripture does not indicate that this causes the death of those who look, for how would the face of life ever be the cause of death to those who approach it? On the contrary, the divine is by its nature life-giving. Yet it is the characteristic of the divine nature to transcend all characteristics. Therefore he who thinks God is something to be known does not have life, because he has turned from true being to what he considers by sense perception to have being.

LIFE OF MOSES 2.233-34

Exodus 35:30

For we are not wrong in saying just the same of Bezalel, that being entrusted by Moses with the building of the tabernacle, he became the constructor of those things there mentioned. He would not have taken the work in hand had he not previously acquired his knowledge by divine inspiration. He ventured upon the undertaking on Moses’ entrusting him with its execution. Accordingly the term entrusted suggests that his office and power in creation came to him as something adventitious, in the sense that before he was entrusted with that commission he had neither the will nor the power to act. But when he received authority to execute the works and power sufficient for the works, then he became the artificer of things that are, the power allotted to him on high being, as Eunomius says, sufficient for the purpose.

AGAINST EUNOMIUS 11.5