May 31 – Holy Trinity Sunday

OVERVIEW: Sin can be visited upon children through their parents’ bad example; but the guilt of original sin is remitted in baptism (Paterius).

34:7 Visiting Iniquity on the Children
How Iniquity Is Passed Down. Paterius: What does it mean that the Lord now says through Moses, “You visit the iniquity of fathers on their sons and grandsons”? In these two passages a different sense is found, but the mind of the hearer is taught to inquire subtly along the path of discernment. We inherit original sin from our parents, and unless we are washed by the grace of baptism, we bear even our parents’ sins, because up to that point we are one with them. So God will visit the iniquity of the fathers upon their sons, for, through original sin, the soul of the offspring is stained by the guilt of the parent. But then God does not visit the iniquity of fathers on their sons, because, when we are freed from original guilt through baptism, we no longer have our parents’ guilt but only the guilt for sins we ourselves committed. This passage can also be understood in another way, because when each one imitates the iniquity of his sinful parent, he is rendered guilty through his parent’s fault. But whoever does not imitate the iniquity of his parent is not burdened with his sin. Thus it happens that the sinful son of a sinful father pays the penalty not only for his own sins, which he committed, but also for his father’s sins. For he does not fear to add his own malice to his father’s vices, even though he knows that the Lord is angered by them. It is just that a man who does not fear to imitate the ways of his wicked father before a busy judge is forced in this present life to pay the penalty for the faults of his wicked father. So Scripture says, “The soul of my father is mine; . . . the soul that sins, that one will die.” For in the flesh sons sometimes perish for their father’s sin. But when the original sin that comes from the parents’ iniquity is forgiven, it is no longer kept in the soul. What does it mean that small children are often snatched away by demons, unless the son’s flesh suffers to punish the father? For the wicked father is struck at in his very self and refuses to sense the force of the blow. Generally he is struck in his sons, so that he burns painfully, and the father’s sorrow is visited on the son’s flesh, insofar as the father’s evil heart is punished by the son’s suffering. But when the sons who are punished for their fathers’ guilt are not little children but already grown, what else should we understand except that they are suffering the punishments of those people whose deeds they imitated? Thus Scripture says rightly, “To the third and fourth generation.” For the sons can see the lives of the parents they imitate up to the third and fourth generation. Punishment extends up to them, for they saw what they would imitate sinfully. Exposition of the Old and New Testament, Exodus 60.

Daniel 3:52-56 is a hymn of praise known as the Song of the Three Children, recited by Shadrach, Meshach, and Abednego while they were unharmed in the fiery furnace

OVERVIEW: The accusation of refusal to worship the idol is ironically a tribute to the young Jews’ piety. As righteous people, these young men are not afraid to stand against the crowd or the powerful ruler (Chrysostom). They do not fear the possibility of death, for the Holy Spirit leads them to focus on the world above rather than this world (Hippolytus). The young men wisely do not answer the king’s question directly (Romanus). Their determined refusal to obey the king (i.e., a refusal to engage in idolatry) makes clear the limits of Christian obedience to political rulers (Tertullian). The young men display an unconditional devotion to God as they confess their love of God whether they are saved from the furnace or not (Jerome, Theodoret). In their words of confession and commitment to God, they win the crown of victory that is finally placed on their heads in the midst of the fiery furnace (Chrysostom). The close friendship of the young men is an example of the power of friendship to sustain one even in the face of such a horrific threat (Ambrose). The young men do not throw themselves into the furnace, making clear that taking one’s own life is not given biblical warrant (Augustine). The fire of the furnace shows good judgment as it consumes the unbelievers who throw the children into the furnace rather than the devout children (Hippolytus). God allows the unbelievers to be consumed by the fire to make it clear that the children’s survival is no mere trick or illusion (Isho‘dad). Like all true servants of the Lord, the children do not show fear in the face of even the most severe threat to their lives and their happiness (Martyrdom of Polycarp, Ambrose).

3:12 The Jews Are Accused of Not Worshiping the Image
Refusal to Worship the Lifeless Image. Romanus Melodus: When in Babylon an image had been made, And everyone against his will worshiped the lifeless things as though it were alive, Then, as Scripture tells, three youths, Having received in their hearts divine guidance, did not leave the straight path, For they considered the madness of many as a path that leads astray. And so the steadfast young men did not follow it. But, advancing on the straight road, always toward the truth, They mocked the trickery of the Persians, Or rather, the sainted boys mourned and lamented, For a righteous person does not rejoice over the destruction of another but with groans prays: “Hasten, Merciful One; and in compassion come quickly To our aid, since you are able to do what you will.” Kontakion on the Three Children 2.1

Testimony to Their Courage and Piety. Chrysostom: Consider along with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! . . . They did not merely mention the nation, but they also bring to mind their [the Jews’] honorable positions, that they may inflame the wrath of the king. It is almost as if they had said, “These slaves, these captives, who are without a city, you have made rulers over us. But they show contempt for such an honor and treat insolently the one who has given them this honor!” They go on then to say, “The Jews whom you have set over the province of Babylon do not obey or serve your gods.” The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony that is unassailable as it is brought forward by their enemies. Homilies Concerning the Statues 4.8.2

3:13 The King Commands Their Presence
The Righteous Young Men Are Not Frightened. Chrysostom: Then the youths alone are led into the midst; in order that from this also the conquest may become even more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. This courage would not have been so surprising if they had acted courageously at the outset, when no one had fallen prostrate. But the greatest and most astonishing fact was that the multitude of those who fell down neither made them frightened nor made them weak. They did not say to themselves such things as many often do, “If we were first, and the only persons to worship the image, this would have been a sin; but if we do this with so many persons, who will not make allowance? Who will not think us worthy of defense?” But nothing of this sort did they say or think when they beheld the shapes of so many princes. . . . What does the king do at this point? He commands that they should be brought into the midst, so that he may make them scared in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet nor the whole multitude looking wrathfully at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, “We will not serve your gods.” . . . I have told you this history with good reason that you may learn that whether it is the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace or ten thousand terrors, nothing will work to shame or terrify a righteous person. Homilies Concerning the Statues 4.8 9.3

Led by the Holy Spirit. Hippolytus: Behold the Holy Spirit as it is manifest in the martyrs’ eloquent speech, comforting them and consoling them and encouraging them to disregard death. . . . A person deprived of the Holy Spirit would be frightened and hide in fear, taking precautions against this death. . . . He is terrified as he stands before the blade, panicked at the idea of torment and seeing only the world below. This man is consoled with the life below, as he prefers to have a wife and the love of his children and to see only wealth. This man, who does not possess the power of heaven, readily is lost. Thus, whoever is close to the Word hears the command of the King and Lord of the sky: “Whoever does not take up his cross and follow me is not worthy of me, and whoever does not give up all of his possessions will not become my disciple.” Commentary on Daniel 2.21.1 3.5

3:15 Who Is the God Who Will Deliver You? The Only Fear Should Be of Offending God. Chrysostom: But I say all this now, and select all the histories that contain trials and tribulations and the wrath of kings and their evil designs, in order that we may fear nothing except offending God. For then also was there a furnace burning; yet they derided it but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded, but if they were guilty of impiety, they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; . . . it is the greatest honor and repose to live virtuously, though we may be punished. Homilies Concerning the Statues 6.14.6

3:16 No Need to Answer
Do Not Reply to a Fool. Romanus Melodus: When they heard these words, the young people Laughed at the great vanity of the king. However, lest he consider himself to be very wise, The wise youths raised their eyes and said: “O Nebuchadnezzar, king of Babylon, We have no need to talk this over with them, For no one answers you if you say foolish things, For thus it is written in the Scripture: ‘Do not give reply to a fool that is of similar kind.’ Therefore, we have chosen to keep silent, and we pray in silence: ‘Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will.’ ” Kontakion on the Three Children 12.9

The Limits of Obedience. Tertullian: In terms of the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle’s command, to magistrates and princes and those in authority, but this obedience must be within the bounds of Christian discipline. That is, it is proper so long as we keep ourselves free of idolatry. It was for this reason that the familiar example of the three friends occurred before our time. Obedient in other respects to King Nebuchadnezzar, they most firmly refused to honor his image, and by this they proved that to extend the honor proper to a mortal beyond its due limits until it resembles the grandeur of God is idolatry. Daniel, in the same way, subjected himself to Darius in all points and performed his duty as long as it did not imperil his religion. To avoid that, Daniel showed no more fear of the king’s lions than they had shown of the king’s fires. On Idolatry 15.11

Nothing Compares with the Fire of Judgment. Jerome: Let us turn our thoughts to the three boys in the fiery furnace in Babylonia, and listen to what they say when Nebuchadnezzar summons them before him and compels them to worship Bel. What is their answer to Nebuchadnezzar? “King, there is no need to defend ourselves.” . . . Look at their faith! We believe, it says, that he is able to save us; but if it should be that our sins prevent him, we still believe in him who will not deliver us. We do not believe in this life but in the future life; nor do we believe in him in order to escape burning here but in order to escape passing from this fire into another fire. Go ahead, then, prepare your furnace; this heat, this fire, is our purgation. Happy is he whose help is the God of Jacob! Homilies on the Psalms 55 (Psalm 145).12

The Young Men Showed No Fear. Chrysostom: Observe that they [the young men] by a special dispensation are ignorant of the future, for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if, when they had a guarantee of safety, they defied all terrors? Then God indeed would have been glorified in that he was able to deliver them from the furnace, but they would not have been wondered at, inasmuch as they would not have cast themselves into dangers. For this reason, he caused them to be ignorant of the future that he might glorify them the more. And as they cautioned the king that he was not to condemn God of weakness though they might be burned, so God accomplished both purposes: manifesting his own power and making even more obvious the zeal of the children. . . . And so they entered into the fire; manifesting all courage and gentleness and doing nothing for reward or for compensation or return. . . . We also have already our compensation, for indeed we have it in that we have been given the full knowledge of him, being made members of Christ. Homilies on 1 Corinthians 28.6.13

The Young Men’s Response Won Them the Crown of Victory. Chrysostom: The reason why I admire those youths and pronounce them blessed and enviable is not because they trampled on the flame and vanquished the force of the fire but because they were bound and cast into the furnace and delivered to the fire for the sake of true doctrine. For this was the whole of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace. And yet, even before this momentous event, the wreath was woven for them. It was from the moment that they uttered those words as they spoke with such boldness and forthrightness to the king when they were brought into his presence. “We have no need to answer you concerning these things.” . . . After the utterance of these words, I proclaimed them conquerors; after these words, grasping the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession that they made through their words with the confession made through their deeds. None Can Harm Him Who Does Not Injure Himself 17.14

Sustained by Friendship. Ambrose: Preserve then, my sons, that friendship you have begun with your brothers, for nothing in the world is more beautiful than that. It is indeed a comfort in this life to have one to whom you can open your ear, with whom you can share secrets and to whom you can entrust the secrets of your heart. It is a comfort to have a trusty person by your side who will rejoice with you in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from the love of each other! Duties of the Clergy 3.22.131.15

The Young Men Did Not Seek to Be Killed. Augustine: Examine the divine Scriptures, and scrutinize them as closely as you can and see whether this [killing oneself ] was ever done by any of the good and faithful souls, even though they suffered great trials at the hands of those who were trying to drive them to eternal destruction, not to eternal life. . . . I have heard that you said the apostle Paul meant that this was lawful when he said, “If I should deliver my body to be burned.” . . . But notice carefully and understand in what sense Scripture says that anyone should deliver his body to be burned: not, certainly, that he should jump into the fire when harassed by a pursuing enemy but that, when a choice is offered him of either doing wrong or suffering wrong, he chooses not to do wrong rather than not to suffer wrong. In this case, he delivers his body not to the power of the slayer, as those three men did who were being forced to adore the golden statue and who were threatened by the one who was forcing them with the furnace of burning fire if they did not do it. They refused to adore the idol, but they did not cast themselves into the fire. Letter 173.17

No Fear of Danger. Martyrdom of Polycarp: So they did not nail him but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God, looking up to heaven said, “O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, the God of angels and powers and of all creation and of the whole race of the righteous, who live in your presence.” . . . When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see a marvel, yes, we were preserved that we might relate to the rest what happened. The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice. So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marveled that there should be so great a difference between the unbelievers and the elect. Martyrdom of Polycarp 14 16.18

3:18 But If Not . . .
Service to God Only. Theodoret of Cyr: Far from serving our Lord for payment, we are motivated by affection and longing, and at the same time we prefer the service of our God to everything. Hence, instead of asking for relief from the troubles unconditionally, we embrace the Lord’s planning and providence; and without knowledge of what will be of benefit, we leave the helm to the pilot, no matter what he wishes, understanding clearly that he is able to free us from the threatened evils. Whether he wishes to do so, we do not know; but we leave it to him, wise governor as he is, and accept his verdict, confident that it is to our benefit. Whether he rescues us or not, therefore, we shun worship of your statue and your gods. Commentary on Daniel 3.18.19

3:22 The Flames Consume the King’s Mighty Men
The Fire Recognizes the Wicked. Hippolytus: The fire exploded outward. . . . See how even the fire appears intelligent, as if it recognized and punished the guilty. For it did not touch the servants of God, but it consumed the unbelieving and impious Chaldeans. Scholia on Daniel 3.47.20

The Rescue of the Virtuous Is No Illusion. Isho‘dad of Merv: The flames killed because the slanderers, being carried away by their joy, approached the furnace to observe the burning of their [victims], but through divine intervention they were consumed by the heat of the furnace. So also, in order that the king and the Babylonians might not think that because of a hallucination or illusion those youths made the fire harmless, God caused many of those who had gathered around the furnace to be consumed while the youths felt just like the king in his bedroom. Commentary on Daniel 3.22.21

3:23 The Three Young Men Fall into the Fiery Furnace
The Children Face Danger Without Fear. Ambrose: It happens that one may witness merit and virtue made manifest even in captivity. For Jeremiah was not less happy in captivity, nor was Daniel, nor Esdras, nor were Anania and Azaria and Misael less happy than if they had not fallen into captivity. They entered into captivity in such a way that they brought to their people both present consolations in captivity and the hope of escaping it. It falls to the one who has been perfected to sustain nature’s common lot with courageous spirit, to bring it to better things and not to give way before those experiences that most people consider fearful and frightening. Instead, like a brave soldier, one must withstand onslaughts of the most severe calamities and undergo conflicts; like a pilot of foresight, he must steer his ship in the storm, and as he meets the mounting waves, he must avoid shipwreck by plowing through such waters rather than by turning away from them. . . . He is not weak in regard to wrongs done to his own or anxious about the burial of his body, for he knows that heaven is its due. . . . The one who is perfected is such that he wished to do good to all people and desires that no evil befall anyone; but if something happens beyond his wish, he loses nothing of his own happiness. Jacob and the Happy Life 8.36.22

FOUR IN THE FIERY FURNACE
OVERVIEW: The virtuous know God in their hearts while the wicked are brought to God by way of spectacular deeds and dreams (PseudoClement). The Father is invisible, but the Son appears to humankind in various ways (Irenaeus). The ability to recognize the Son of God is a gift given by God (Hippolytus). The presence of the angel in the flames foreshadows the descent of Christ to rescue souls from the fires of hell (Jerome).

3:25 Four Men Walking in the Fire
The Wicked Are Led to God Through Visions. PseudoClement: Nebuchadnezzar, having ordered the three men to be cast into fire, saw a fourth when he looked into the furnace and said, “I see the fourth as the Son of God.” He was impious and yet saw apparitions, visions and dreams. Thus, we cannot infer with absolute certainty that the one who has seen visions and dreams and apparitions is truly impious. To be sure, for the devout person, the truth gushes up natural and pure in his mind, and not by way of dreams. PseudoClementine Homilies 17.1

The Son of God Appears in Different Forms. Irenaeus: It is manifest [in Scripture] that the Father is indeed invisible, of whom also the Lord said, “No one has seen God at any time.” But his Word, as he willed it and for the benefit of those who saw, did show the Father’s brightness and explained his will. . . . He appeared to those who saw him not in one figure or in one character but according to the reasons and purposes that he wanted to achieve, as we see written in Daniel. He was seen with those who were around Ananias, Azarias and Misael as present with them in the furnace of fire, in the burning, and preserving them from [the effects of ] fire: “And the appearance of the fourth,” it is said, “was like the Son of God.” At another time [he is represented as] “a stone cut out of the mountain without hands” and as destroying all temporal kingdoms . . . and as himself filling all the earth. Then too he is the same being beheld as the Son of man coming in the clouds of heaven and drawing near to the Ancient of Days. Against Heresies 4.20.11.5

The King Witnesses to the Presence of the Son of God. Hippolytus: Tell me, Nebuchadnezzar, when did you see the Son of God, that you should confess that this is the Son of God? And who stirred your heart, that you should utter such a phrase? And with what eyes were you able to look into this light? And why was this manifest to you alone and to none of the satraps around you? Thus it is written, “The heart of a king is in the hand of God,” and of God is here, whereby the Word stirred his heart, so that he might recognize him in the furnace and glorify him. And this idea of ours is not without good ground . . . the Scripture showed beforehand that the Gentiles would recognize him incarnate, whom, while not incarnate, Nebuchadnezzar saw and recognized of old in the furnace and acknowledged to be the Son of God. Scholia on Daniel 3.92[25].6

An Angel Who Foreshadows the Presence of Christ. Jerome: As for the fourth man, which he asserts to be like the son of God . . . I do not know how an ungodly king could have merited a vision of the Son of God. For that reason . . . we are to think of angels here, who after all are very frequently called gods as well as sons of God. So much for the story itself. But as for its typical significance, this angel of the Son of God foreshadows our Lord Jesus Christ, who descended into the furnace of hell, in which the souls of both sinners and of the righteous are imprisoned, in order that he might without suffering any scorching by fire or injury to his person deliver those who were held imprisoned by chains of death. Commentary on Daniel 3.92 [25].7

THE YOUNG MEN ARE UNHARMED
OVERVIEW: The three young men are unharmed by the fire because they trust that God will be present in times of trouble (Augustine). As God was present to turn back the flames of the furnace, so also God will be present to those who seek to resist the temptations of this world (Symeon). The three show they are servants of God, and for that they are rewarded (Chrysostom). God’s preservation of the three young men foreshadows the resurrection of the body (Tertullian). As God displays his ability to turn back the destruction wrought by flames, so also God is capable of creating a body that will not be destroyed by death (Augustine). Even the clothes of the young men are not burned by the fire: such is the reach of God’s providential care for those who worship him (Novatian).

3:26 Come Forth!
Trust in God. Augustine: Let faith be yours, and God will be with you in your trouble. There are waves on the sea, and you are tossed about in your cabin, because Christ sleeps. . . . If you allow faith to sleep in your heart, Christ is, you might say, sleeping with you in your ship. Because Christ dwells in you through faith, when you begin to be tossed about, awake Christ from his sleep. Awaken your faith, and you shall be assured he will not desert you. You may think that you are forsaken, because he does not rescue you at the very moment you desire. But did he not deliver the three children from the fire? Explanations of the Psalms 91.19.1

The Lord Delivers. Augustine: The flame could not approach or hurt the innocent and righteous children praising God, and he delivered them out of the fire. Some might say, “Truly, those who are righteous are those that are heard,” as it is written, “The righteous cried, and the Lord heard them and delivered them out of their troubles.” But I have cried, and he does not deliver me; either I am not righteous, or I do not do the things that he commands me to do or perhaps he just does not see me. Fear not: do what he commands you, and if he does not deliver you in bodily form, he will deliver you spiritually. . . . He delivered Peter when the angel came to him when he was in prison and said, “Arise, and go forth,” and suddenly his chains were released, and he followed the angel, and he delivered him. Had Peter, then, lost his righteousness when he did not deliver him from the cross? Did he not deliver him then? Even then God delivered him. . . . When God first delivered Peter, how many times did he suffer afterwards? So in the end, God sent him where he could suffer no evil. Explanations of the Psalms 34.21.4

The Flames of Passion. Symeon the New Theologian: When a person has abandoned the world, it seems to him that he is living in a remote desert, full of wild beasts. He is filled with unutterable fear and indescribable trembling and cries to God like Jonah from the whale, from the sea of this life, or like Daniel from the pit of the lions and the fierce passions or like the three children from the burning furnace and the flames of innate desire. . . . The Lord hears him and delivers him from the abyss of ignorance and the love of this world. . . . He delivers him, as he delivered Daniel, from the pit of desire and evil thoughts that rise up to devour the souls of people. Against the attacks of the fires of passion that consume and destroy the soul, pushing and pulling it into evil acts, he guards it from burning and sprinkles it with the dew of the Holy Spirit as he did with the three Israelites. The Practical and Theological Chapters 1.76.5

Servants of the Most High God. Chrysostom: “You servants of the most high God, come forth and come here!” How are they to come forth, O king? Did you not cast them into the fire bound? But because they sang praises to God, they were saved. The fire reverenced their readiness to suffer, and afterwards it reverenced that wonderful song and their hymns of praise. By what title do you then call them? As I noted earlier, “You servants of the most high God.” Yes, to the servants of God all things are possible; for if some, who are the servants of people, have, just so, power and authority . . . much more have the servants of God. He called them by the name most delightful to them; he knew that by this means he flattered them most; for indeed, if it was in order to continue to be servants of God that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet he would not have brought them joy as when he called them “servants of the most high God.” Homilies on Ephesians 8.6

3:27 The Fire Lacked Power
The Safety of the Young Men Foreshadows the Resurrection. Tertullian: “God shall wipe away all tears from their eyes, and there shall be no more death” and therefore no more corruption, it being chased away by incorruption, even as death is by immortality. . . . That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years . . . that the fires of Babylon injured neither the cloaks nor the trousers of the three young men . . . that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured and after three days was vomited out safe and sound to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs . . . of our own future integrity and perfect resurrection? . . . They are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that he shows himself the preserver of the flesh the more emphatically, in that he has preserved for the body even its very clothes and shoes. On the Resurrection of the Flesh 58.8

The Incorruption of Resurrection Bodies. Augustine: Human weakness uses its acquaintance with things experienced to measure divine works that are beyond its experience and thinks it has made a keen observation when it says, “If there is flame, it is hot; if it is hot, it burns; if it burns, then it burned the bodies of the three men thrown into the fiery furnace by the wicked king.” If then even those who might not understand the idea of divine works still believe that a miracle was wrought on these three men, why should we then not believe that he who prevented those bodies from being consumed by the fire also prevented his body from being consumed by fire or famine or disease or old age or any other of the forces by which corruption usually breaks down human bodies? But if anyone says that incorruption against the fire was not added to the flesh of the three men, but that the power of the destruction was taken away from the fire itself, why do we fear that he who took away the ability of the fire to destroy not make flesh that could not be destroyed? . . . The divine power is able to remove whatever qualities he wills from that visible and palpable nature of bodies, while some qualities remain unchanged; so he is able to add unwearying strength to mortal members, preserving the characteristic marks of their form, even when they have died because of the corruption of mortality, so that the mortal appearance is there but wasting disease is absent; motion is there, but fatigue is not; the ability to eat is there, but the necessity of hunger is not. Letter 205.9

God’s Providential Care Knows No Bounds. Novatian: The Father’s care and providence neither allowed the garments of the Israelites to perish nor the worthless shoes on their feet to wear out; nor, finally, did he permit the wide trousers of the captive young men to be burned. And this is not without reason, for if he who contains all things embraces all things (all things, however, and the whole sum are made up of individual parts), then it follows logically that his care will be bestowed on every individual part because his providence extends to the whole, whatever it be. On the Trinity 8.6.11

THE KING PROCLAIMS THE POWER OF GOD
OVERVIEW: The episode of the fiery furnace confirms that God wills that he should be known by all (Ambrose). The transformation of a king who persecutes the righteous to a king who acknowledges and supports the worshipers of the true God foreshadows a world ruled by righteous rulers (Augustine). As the king is astonished at the power of God to turn back the threat of death, so also God astonishes us with Jesus’ power over death. The king recognizes not only the power of God but also the extraordinary virtue of the three young men (Chrysostom). The rescue of the three led the king to proclaim the majesty of God to all the nations as the coming of Christ leads all the nations to glorify God (Romanus, Aphrahat).

3:28 30 Blessed Be God
God Wills to Be Known by All. Ambrose: This is our faith. Thus did God will that he should be known by all, thus believed the three children [of the fiery furnace] who did not feel the fire into which they were cast, which destroyed and burned up the unbelievers while it fell harmless as a dew upon the faithful. The flames kindled by others became cold, seeing that the torment has justly lost its power in conflict with faith. For with them there was one in the form of an angel, comforting them, to the end that in number of the Trinity one supreme power might be praised. God was praised; the Father of God was seen in God’s angel and holy and spiritual grace in the children. On the Christian Faith 1.4.33.1

The Conversion of the Roman World Foreshadowed. Augustine: If past events in the prophetic books serve as a figure of future ones, in the king named Nebuchadnezzar two periods were foreshadowed: that during the time of the apostles and the present one in which Christ is now living. For in the times of the apostles and martyrs that part was fulfilled that was foreshadowed when the king forced devout and upright men to adore an idol and when they refused had them thrown into a fire. Now, however, that part is fulfilled that was prefigured in the same king when he was converted to the true God and decreed for his realm that whoever blasphemed the God of Shadrach, Meshach and Abednego should suffer due penalties. Therefore, the first part of the king’s reign signified the earlier periods of impious kings, when Christians suffered instead of the impious, but the latter part of that king’s reign signified the period of later faithful kings under whom the impious suffered instead of the Christians. Letter 93.2

Your God Is in Truth God. Romanus Melodus: “In spite of myself, then, I revere the God of the Hebrews, And I command all the people in my land to join in praising him. ‘Come, then, holy children, come forth from the furnace, For I am convinced that your God is in truth God.’ ” (Nebuchadnezzar) These things happened in Babylon as the Scriptures says, At a time when those who had provoked God’s anger were in captivity. Therefore, my brothers, see to it that you do not grieve The Master and be given over to the enemy, For we make him sad if we deny him, And if we do not hasten to his temples, and if we do not sing to him everywhere, “Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will.” Kontakion on the Three Children 30.3

Foreshadowing Christ’s Victory Over Death. Chrysostom: “Blessed be God who has sent his angel.” . . . For how can it be otherwise than astonishing for the emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers and few (for what number could be more contemptible than three?), being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day grows bright; so also when the Sun of righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theater? What more conspicuous than that victory? Homilies on 1 Corinthians 18.5.4

An Extraordinary Display of Virtue. Chrysostom: Contemplate with me how he [the king] at first proclaims the Arbiter of the contest: “Blessed be God.” . . . This he proclaims as regards the power of God. He speaks also of the virtue of the combatants: “Because they trusted in him.” . . . Could anything equal the virtue of this? Before this, when they said, “We will not serve your gods,” he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant that he praised and admired them for not having obeyed him! So good a thing is virtue that it has even its enemies themselves to applaud and admire it! These young men had fought and conquered, but the vanquished party gave thanks that the sight of the fire had not terrified them but that the hope in their Lord had comforted them. . . . For this reason he both applauds those who had despised him, and passing by so many governors, kings and princes, those who had obeyed him, he stands in admiration of the three captives and slaves who derided his tyranny! For they did these things not for the sake of contention but for the love of wisdom; not of defiance but of devotion; not being puffed up with pride but on fire with zeal. For great indeed is the blessing of a hope in God. Homilies Concerning the Statues 6.13.5

3:29 The King Issues a Decree
The Nations Glorify God. Aphrahat: Hananiah and his brothers worshiped not the image of the king of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brothers, the nations and languages glorified the God who had delivered them from the fire; and because of Jesus, the nations and all languages shall glorify God who delivered his Son, so that he saw no corruption. On the garments of Hananiah and his brothers the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power in the end. Demonstrations 21.19.6

OVERVIEW: If we do not know how to put one another to the test, we do not know whether Christ is in us or not (AMBROSIASTER). There is one grace, one love and one fellowship on the part of the Father and of the Son and of the Holy Spirit in the one operation of one God whose power cannot be divided (AMBROSE). Chastisement is a form of edification for the whole church (THEODORET OF CYR). The Son is not less than the Father (PELAGIUS). Grace saves apart from works (DIDYMUS THE BLIND). The holy kiss is given in order to stimulate love and instill the right attitude in us toward each other. When we return after an absence we kiss each other, for our souls hasten to bond together (CHRYSOSTOM).

13:11 Live in Peace
MENDING THEIR WAYS. AMBROSIASTER: The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever. COMMENTARY ON PAUL’S EPISTLES.

FOLLOWING PAUL’S COMMANDS. CHRYSOSTOM: How can Paul expect them to rejoice after he has said this kind of thing to them? It is for this very reason that he says it. For if they follow what he commands, there will be nothing to prevent them from rejoicing. Nothing is more comforting than a pure conscience. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.1.

13:12 Greet One Another
A HOLY KISS. CHRYSOSTOM: What is a holy kiss? It is one that is not hypocritical, like the kiss of Judas. The kiss is given in order to stimulate love and instill the right attitude in us toward each other. When we return after an absence, we kiss each other, for our souls hasten to bond together. But there is something else which might be said about this. We are the temple of Christ, and when we kiss each other we are kissing the porch and entrance of the temple. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.2.

13:13 The Saints Greet You
RETURN THE GREETING. AMBROSIASTER: Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them. COMMENTARY ON PAUL’S EPISTLES.

ALL THE SAINTS. PELAGIUS: All the saints sent their greetings, not just the leaders. COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 13.

OVERVIEW: The Lord of glory descended from heaven as the Son of man (Ambrose). How is it possible then for the Son of man to have come down from heaven when he came from the Virgins womb here on earth (Augustine)? Or perhaps his descent indicates his conception by the Holy Spirit from whom his body owes its origin (Hilary); or he is using the term Son of man to refer to the whole person (Chrysostom). As the ascended Son of God he is the Lord of glory; as the descended Son of man he is crucified. We ascend to heaven as members of the one who descended by taking the form of a servant (Augustine). Ultimately however Christs ascending and descending is a mystery and a paradox that we should not seek to solve (Hilary). It demonstrates the union of the human and the divine in the one person who descends and ascends while still being everywhere (Chrysostom).

As Jesus had previously mentioned baptism he now proceeds to the source of baptism that is the cross (Chrysostom). The brazen serpent is a type of the cross (Ambrose) which was raised up for the entire world to see (Andrew) and on it we see the whole mystery of the incarnation (Cyril of Alexandria). Moses did not teach us to believe in the serpent which itself was cursed but to believe in the one who became a curse for us in order to break the power of the serpent (Justin). Because death was from a serpent it was represented by the brazen image of a serpent in the account in Numbers (Bede); in its very brazenness it could not die (Ephrem). Whoever has been bitten by the snakes of sin needs only to gaze on Christ and there will be healing for the forgiveness of sins (Augustine) and eternal life because he is the author and cause of life (Chrysostom).

This text shows the intensity of Gods love (Chrysostom) who as the great Physician stoops to heal our festering wounds (Gregory of Nazianzus). Gods Son was a priceless gift to the world from the Father who gave not an adopted son but his only begotten Son (Hilary Isaac). This is what Abraham had done as well; the symbols of the wood and the lamb continued to testify to that love of a father for his children (Ephrem). In giving his Son to the world the Father gave life itself the only gift that can defeat death (Augustine) and restore what we had lost (Bede). However since it is a gift he will not force salvation on people (Augustine).

There are those who presume on Gods mercy forgetting that the first advent of Christ was for our pardon but the second is for judgment (Chrysostom). Unbelief has already been judged (Hilary) and those who are impenitent already feel its effects since they are without the light (Chrysostom). The judgment that is yet to come therefore does not concern unbelief so much as those who profess faith but have no works to back up that profession of faith (Gregory the Great). We sin against God under our own power (Clement). Thus our separation from God is our own doing (Irenaeus).

The light came to them but they refused its illumination (Chrysostom) preferring to exercise the power they have to reject such divine illumination (Cyril of Alexandria) and remain in their wickedness (Chrysostom) through their free reason which enslaves them without Christ (Apollinaris). They have a lovehate relationship with the truth they love it when they are not deceived and falsehood is exposed but hate it when the light exposes them for who and what they really are (Augustine). Light is the worst enemy for those who choose to remain in wickedness and rebellion (Chrysostom). The good rejoice in being seen (Tertullian) not because they are proud of their good works but because they want others to see what God has done in them (Augustine).

3:15 16 Gods Gift of His Son for Life
The LifeGiving Passion. Chrysostom: He says that the one who was given was the Son of God and he is the cause of life of everlasting life. He who procured life for others by death would not himself be continually in death. For if those who believed on the crucified did not perish much less does the one perish who is crucified. He who takes away the destitution of others is that much freer from it. He who gives life to others brings forth even more life to himself. Homilies on the Gospel of John 27.2.24

The Intensity of Gods Love and Our Response. Chrysostom: The text God so loved the world shows such an intensity of love. For great indeed and infinite is the distance between the two. The immortal the infinite majesty without beginning or end loved those who were but dust and ashes who were loaded with ten thousand sins but remained ungrateful even as they constantly offended him. This is who he loved. For God did not give a servant or an angel or even an archangel but his only begotten Son. And yet no one would show such anxiety even for his own child as God did for his ungrateful servants. . . .

He laid down his life for us and poured forth his precious blood for our sakes even though there is nothing good in us while we do not even pour out our money for our own sake and neglect him who died for us when he is naked and a stranger. . . . We put gold necklaces on ourselves and even on our pets but neglect our Lord who goes about naked and passes from door to door. . . . He gladly goes hungry so that you may be fed; naked so that he may provide you with the materials for a garment of incorruption yet we will not even give up any of our own food or clothing for him. . . . These things I say continually and I will not cease to say them not so much because I care for the poor but because I care for your souls. Homilies on the Gospel of John 27.2 3.25

The Great Physician Stoops to Heal My Festering Wounds. Gregory of Nazianzus: Let us praise the Son first of all venerating the blood that expiated our sins. He lost nothing of his divinity when he saved me when like a good physician he stooped to my festering wounds. He was a mortal man but he was also God. He was of the race of David but Adams creator. He who has no body clothed himself with flesh. He had a mother who nonetheless was a virgin. He who is without bounds bound himself with the cords of our humanity. He was victim and high priest yet he was God. He offered up his blood and cleansed the whole world. He was lifted up on the cross but it was sin that was nailed to it. He became as one among the dead but he rose from the dead raising to life also many who had died before him. On the one hand there was the poverty of his humanity; on the other the riches of his divinity. Do not let what is human in the Son permit you wrongfully to detract from what is divine. For the sake of the divine hold in the greatest honor the humanity which the immortal Son took on himself for love of you. Poem 2.26

Gifts of Price Are Evidence of Affection. Hilary of Poitiers: God who loved the world gave his only begotten Son as a manifest token of his love. If the evidence of his love is this that he bestowed a creature on creatures gave a worldly being on the worlds behalf granted one raised up from nothing for the redemption of objects equally raised up from nothing such a cheap and petty sacrifice is a poor assurance of his favor toward us. Gifts of price are the evidence of affection: the greatness of the surrender is evidence of the greatness of the love. God who loved the world gave no adopted son but his own his only begotten [Son]. Here is personal interest true sonship sincerity; not creation or adoption or pretence. Here is the proof of his love and affection that he gave his own his only begotten Son. On the Trinity 6.40.27

He Gave What Was Most Precious to Show His Abundant Love. Isaac of Nineveh: The sum of all is God the Lord of all who from love of his creatures has delivered his Son to death on the cross. For God so loved the world that he gave his only begotten Son for it. Not that he was unable to save us in another way but in this way it was possible to show us his abundant love abundantly namely by bringing us near to him by the death of his Son. If he had anything more dear to him he would have given it to us in order that by it our race might be his. And out of his great love he did not even choose to urge our freedom by compulsion though he was able to do so. But his aim was that we should come near to him by the love of our mind. And our Lord obeyed his Father out of love for us. Ascetical Homily 74.28

The Precedent of Love with Abraham and Isaac. Ephrem the Syrian: Abraham had many servants. Why did he [God] not tell him to offer up one of them as a sacrifice? It was only because his love would not be shown in a servant. His son was thus needed so that through him Abrahams love would be revealed. God had servants like this but he did not show his love through any of them for his creatures but rather through his Son so that through him his love toward us might be proclaimed. . . .

From [the time of ] Abraham the symbols of the wood and of the lamb began to take shape. Isaac was a symbol of the lamb [caught] in the tree and Jacob showed the wood that was lifegiving for water. Thus wood was esteemed as worthy for him to hang upon it because not a bone in him was broken. As for the earth its fruits are stimulated by wood and for the sea its treasures are taken by means of wood. This is also the case for the body and the soul. Thus it [the wood of the cross] was carved by the fury of the savage crowd. It was like a mute person in its silence but in its use it bore fruit exalting the status of human beings. Commentary on Tatians Diatessaron 21.7 9.34

Christ the Life of the World. Augustine: Unless the Father you see had handed over life we would not have had life. And unless life itself had died death would not have been slain. It is the Lord Christ himself of course that is life about whom John the Evangelist says This is the true God and eternal life. It was he himself that through the prophet had also threatened death with death saying I will be your death O death; I will be your sting. This was as though he had said I will slay you by dying. I will swallow you up. I will take all your power away from you. I will rescue the captives you have held. You wanted to hold me though innocent. It is right that you should lose those you had the power to hold. Sermon 265b.4.37

Restoration to What We Were Created to Be. Bede: Our Redeemer and Maker who was Son of God before the ages became Son of man at the end of ages. Thus the one who through the power of his divinity had created us to enjoy the happiness of everlasting life might himself restore us through the weakness of our humanity to recover the life we had lost. Homilies on the Gospels 2.18.38

3:17 God Sent His Son Not to Condemn but to Save
Resisting the Physicians Help. Augustine: As far as it lies in the power of the physician he has come to heal the sick. Whoever does not observe his orders destroys himself. . . . Why would he be called the Savior of the world unless he saves the world? Tractates on the Gospel of John 12.12.39

Two Advents: Pardon and Judgment. Chrysostom: Many of the more careless sort using the loving kindness of God to increase the magnitude of their sins and the excess of their disregard speak in this way saying: There is no hell no future punishment. God forgives all our sins. . . .

But let us remember that there are two advents of Christ one past the other to come. The first was not to judge but to pardon us. The second will be not to pardon but to judge us. It is of the first that he says I have not come to judge the world but to save the world. But of the second he says When the Son shall come in the glory of his Father he will set the sheep on his right hand and the goats on his left. And the sheep will go into life and the goats into eternal punishment. . . . But because he is merciful for a time he pardons instead of judging. For if he had judged immediately everyone would have been rushed into perdition for all have sinned and fallen short of the glory of God. Dont you see the unspeakable surplus of his loving kindness? Homilies on the Gospel of John 28.1.42

3:18 Those Who Do Not Believe Are Condemned Already
There Is No Need to Judge Believers. Hilary of Poitiers: He who believes says Christ is not judged. And is there any need to judge a believer? Judgment arises out of ambiguity and where ambiguity ceases there is no call for trial and judgment. And so not even unbelievers need to be judged because there is no doubt about their being unbelievers. But after exempting believers and unbelievers alike from judgment the Lord added a case for judgment of the human agents on whom it must be exercised. For there are some who stand midway between the godly and the ungodly having affinities to both but strictly belonging to neither class because they have come to be what they are by a combination of the two. . . . For many are kept within the pale of the church by the fear of God yet they are tempted all the while to worldly faults by the allurements of the world. They pray because they are afraid; they sin because it is their will. . . . These then are they whom the judgment awaits that unbelievers have already had passed on them and believers do not need. Homily on Psalm 1.21 22.43

Disbelief Itself Is the Punishment. Chrysostom: He either means that disbelief itself is the punishment of the impenitent insofar as being impenitent is to be without light and to be without light is of itself the greatest punishment. Or he is announcing beforehand what is to be. Even if a murderer is not yet sentenced by the judge still his crime has already condemned him. In the same way he who does not believe is dead even as Adam on the day that he ate of the tree died. Homilies on the Gospel of John 28.1.45

The Day of Judgment. Gregory the Great: In the last judgment some perish without being judged. It says here of those . . . He who does not believe is condemned already. . . . Therefore even all unbelievers rise again but they rise to torment not to judgment. For the day of judgment does not try those who are already banished from the sight of a discerning judge because of their unbelief. Rather it tries those who retaining the profession of faith have no works to show that back up that profession. For those who have not kept even the sacraments of faith do not even hear the curse of the Judge at the last trial. They have already in the darkness of their unbelief received their sentence and are not thought worthy of being convicted by the rebuke of him whom they had despised again. . . . For an earthly sovereign in the government of his state has a different rule of punishment in the case of the disaffected subject and the foreign rebel. In the former case he consults the civil law but against the enemy he proceeds at once to war and repays his malice with the punishment it deserves without referencing the law inasmuch as he who never submitted to law has no claim to suffer by the law. Morals on the Book of Job 26.27.50.46

Sins and Transgressions in Our Own Power. Clement of Alexandria: The prophet says with justification The ungodly are not so but as the chaff that the wind drives away from the face of the earth. And so the ungodly shall not stand in the judgment because they are already condemned since those who do not believe are condemned already. Nor do sinners sit in the counsel of the righteous inasmuch as they too are already condemned and are not united to those who have lived without stumbling. For the Lord knows the way of the righteous; and the way of the ungodly shall perish. Again the Lord clearly shows sins and transgression to be in our own power. Stromateis 2.15.49

Separation from God Is SelfInflicted. Irenaeus: Separation from God is death and separation from light is darkness. Separation from God consists in the loss of all the benefits that he has in store. . . . This is the same thing that happens in the case of a flood of light: those who have blinded themselves or have been blinded by others are forever deprived of the enjoyment of light. It is not that the light has inflicted on them the penalty of blindness but it is that the blindness itself has brought calamity on them. Therefore the Lord declared He who believes in me is not condemned that is he is not separated from God for he is united to God through faith. On the other hand he says He who believes not is condemned already because he has not believed in the name of the only begotten Son of God that is he has separated himself from God by his own doing. Against Heresies 5.27.2.50