Descents And Ascents

Hic igitur Filius Dei Dominus noster, exsistens Verbum Patris, et filius hominis: quoniam ex Maria, quae ex hominibus habebat genus, quae et ipsa erat homo, habuit secundum hominem generationem, factus est filius hominis. Propter hoc et ipse Dominus dedit nobis signum in profundum, in altitudinem sursum, quod non postulavit homo, quia nec speravit virginem praegnantem fieri posse, quae erat virgo, et parere filium, et hunc partum Deum esse nobiscum, et descendere in ea quae sunt deorsum terrae, quaerentem ovem quae perierat, quod quidem erat proprium ipsius plasma, et ascendere in altitudinem, offerentem et commendantem Patri eum hominem, qui fuerat inventus. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber III, Caput XIX Source: Migne PG 7.941

He therefore, the Son of God, our Lord, is the Word of the Father and the Son of man, since He had from Mary, she who had descent from men and who was herself a human being, generation according to man and was made the Son of man. According to which the Lord Himself gave us a sign, in the depth and in the height above, 1 which man did not ask for, because he did not expect that a virgin could conceive, or that she who was a virgin could give birth to a son, and that what was thus born should be 'God with us,' descending to those things which are of the earth below, seeking the sheep which had perished, which indeed was His own work, and ascending to the height above, offering and commending to His Father man, who had been found. Saint Irenaeus of Lyon, Against Heresies, Book 3, Chapter 19  1 Isaiah 7.14

The Lamp Of The Incarnation

Τὴν ἔνσαρκον οἰκονομίαν λύχνον φησιν· ἡ γὰρ τοῦ Θεοῦ σοφία τὸν εἰρημένον ἄψασα λύχνον ηὗρε τὴν δραχμὴν τὴν ἀπολωλυϊαν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΝΘ', Ναυκρατιῳ Migne 79 177-180

He speaks of the dispensation of the incarnation as a lamp, for the wisdom of God is said to be a blazing lamp seeking the lost drachma. 1 Saint Nilus of Sinai, Book 1, Letter 259 To Naukratios 1 Lk 15.8-9

Descent And Darkness

Καὶ ἔκλινεν οὐρανὸν καὶ κατέβη καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ. Ἡ δὲ κατάβασις, τῇ τοῦ Σωτῆρος ἀκόλουθος οἰκονομίᾳ· κατέβη δὲ οὐ τοπικῶς, ἀλλὰ τῷ ἐν μορφῇ Θεοῦ ὑπάρχων, μορφὴν δούλου λαβεῖν, τὸ δὲ ἀσαφὲς καὶ λανθάνον τῆς τοῠ Θεοῦ γνῶσεως, διὰ τοῦ γνόφου παρίσταται· εἰς τοῦτο γὰρ καὶ Μωῦσῆς, ὡς ἦν ἀνθρώπῳ δυνατὸν, εἰσελήλυθεν· τοιαύτη καὶ ἡ δεῦρο ἐπιδημία τῷ μὴ δι' ὅλων ἐγνῶσθαι τοῖς γενητοῖς. Δυδύμος του Ἀλεξανδρέως, Εἰς Ψαλμους, Ψαλμος ΙΖ' Source: Migne PG 39.1244-45

And He bent heaven and came down and darkness was beneath his feet. 1 This descent is consonant with the incarnation of the Lord, for He did not descend in space, but when in the form of God to take up the form of a slave. 2 And that which is obscure and hidden is the knowledge of God, which through darkness appears, into which Moses penetrated, as much as it is possible for a man. And this signifies the dwelling here of the Lord, known to none but a few. Didymus the Blind, Commentary on the Psalms, from Psalm 17 1 Ps 17.10 2 Philip 2.6-7

Timely And Untimely Births

Καιρὸς τοῦ τεκεῖν καὶ καιρὸς τοῦ ἀποθανεῖν.   Ἐμοὶ δοκεῖ τόκος ὥριμος καὶ οὐκ ἀμβλωθρίδιος εἶναι, ὅταν, καθώς φησιν Ἡσαΐας, ἐκ τοῦ θείου τις φόβου κυοφορήσας διὰ τῶν τῆς ψυχῆς ὠδίνων τὴν ἰδίαν σωτηρίαν γεννήσῃ· ἑαυτῶν γὰρ τρόπον τινὰ πατέρες γινόμεθα, ὅταν διὰ τῆς ἀγαθῆς προαιρέσεως ἑαυτοὺς πλάσωμέν τε καὶ γεννήσωμεν καὶ εἰς φῶς προαγάγωμεν. τοῦτο δὲ ποιοῦμεν διὰ τοῦ δέξασθαι ἐν ἑαυτοῖς τὸν θεὸν, τέκνα θεοῦ καὶ τέκνα δυνάμεως καὶ υἱοὶ ὑψίστου γενόμενοι. καὶ πάλιν ἑαυτοὺς ἀμβλίσκομεν καὶ ἀτελεσφορήτους τε καὶ ὑπηνεμίους ἀπεργαζόμεθα, ὅταν μὴ μορφωθῇ ἐν ἡμῖν, καθώς φησιν ὁ ἀπόστολος, ἡ τοῦ Χριστοῦ μορφή. δεῖ γὰρ εἶναι, φησίν, ἄρτιον τὸν τοῦ θεοῦ ἄνθρωπον. ἄρτιος δὲ πάντως ἐκεῖνός ἐστιν, ᾧ τελείως ὁ τῆς φύσεως συμπεπλήρωται λόγος. οὐκοῦν εἰ μέν τις δι' ἀρετῆς τέκνον θεοῦ ἑαυτὸν ἐποίησε λαβὼν ἐξουσίαν τῆς εὐγενείας ταύτης, ἔγνω οὗτος τὸν καιρὸν τῆς ἀγαθῆς ὠδῖνος καὶ χαίρει κατὰ τὸ εὐαγγέλιον εἰκότως, Ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον. ὁ δὲ γενόμενος τέκνον ὀργῆς καὶ υἱὸς ἀπωλείας καὶ σκότους ἔκγονος, γέννημα ἐχίδνης, ἔκγονον κακὸν καὶ τὰ ἄλλα πάντα, δι' ὧν ὁ πονηρὸς διαβάλλεται τόκος, οὐκ ἔγνω τὸν ζωογονοῦντα καιρόν· εἷς γὰρ καιρὸς ὁ εἰς ζωὴν τίκτων καὶ οὐ πολλοί. οὗ ὁ διαμαρτὼν ἐν τῇ ἀκαιρίᾳ τοῦ τόκου τῇ ἀπωλείᾳ ἑαυτὸν ὤδινε καὶ τῷ θανάτῳ τὴν ψυχὴν ἐμαιεύσατο. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τον Ἐκκλησιασην, Ὁμιλια Ϛ'  Source: Migne PG 44 701-703

'There is a time to be born and a time to die.' 1   To me birth seems timely and does not suffer miscarriage when, as Isaiah says, there is pregnancy by the fear of God and birth by travail of soul. 2  For in like manner we become fathers when by choice of the good we fashion ourselves and come to birth and enter the light. We do this in order to manifest God in ourselves, having become children of God,3 children of virtue 4 and sons of the most High. 5 But again we suffer miscarriage, producing nothing since we are but puffed up with wind, when, as the Apostle says, we do not bear Christ's form within us. 6 For we must, he says, become a perfect man of God, and perfect is he in whom the Word has worked the perfection of nature. If anyone makes himself a son of God by virtue, he receives power to give birth well; he knows the time of good travailing and rejoices according to the Gospel which says that a man is born into the world. 7 But he who is a child of wrath, 8 a son of perdition, 9 a descendant of darkness, 10 an offspring of a viper, 11 an evil generation 12 and anything else by which is brought forth a wicked child, he does not know the time to produce life, because there is one time to give birth to life, not many. Thus anyone who bears witness to an untimely birth travails to his own ruin and has death for a midwife. Saint Gregory of Nyssa, On Ecclesiastes, from Homily 6  1 Eccl 3. 2 2 Is 26.17  3 Jn 1.12  4 Jud 18.2  5 Lk 6.35  6 Gal 4.19  7 Jn 16.21  8 Eph 2.3  9 Jn 17.12  10 1 Thes 5.5  11 Mt 3.7  12 Prov 30.11

Virgins And Virtue

Ἡ κατὰ τὰς δέκα παρθένους παραβολὴ, τῶν τρόπων καὶ τῶν βίων δείκνυσι τὸ διάφορον. Πᾶασι μὲν ἐπαρθένευον, οὐ πᾶσαι δὲ ὁμοίως καὶ τῶν λοιπῶν ἀρετῶν ἐπεμέλοντο, ἀλλὰ ταύτῃ μόνῃ ἀρκεῖσθαι πρὸς τὴν εἴσοδον τῆς βασιλείας ᾦήθησαν. Ἔδέιξε δὲ ἡ κρίσις ἡ ἀδέκαστος, ὅτι οὐδὲν παρθενίας ὄφελος, συμπαθείας ἀπούσης. Καὶ πᾶσα ἡ δόξα τῆς θυγατὸς τοῦ βασιλέως πεποικιλμένη. Πεποικίλθαι χρὴ, φησὶ, τοῖς χρυσαυγέσι κροσσοῖς τῶν ἀρετῶν πασῶν. Εἰ γὰρ παρθωνεύει τις, καὶ ἐπὶ τούτῳ αὐχεῖ, τοῦ μείζονος κατορθώματος τῆς ταπεινώσεως ἀστοχεῖ. Οὐ γὰρ ὁ παρθενεύων γέγραπται, ἀλλ' ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.  Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβίον Α', Ἐπιστολὴ ΣΠϚ' Εὐτονιῳ Διακονῳ Source: Migne PG 78.349-352

The parable of the ten virgins 1 shows the difference between conduct and the life. All were virgins but not all alike had care for the rest of the virtues, which alone pleases for advancement to the kingdom of heaven. The incorruptible judgement shows that virginity profits not those who were slow to be merciful. With every glory the daughter of the king is adorned. It is necessary, it says, to be adorned with the golden raiment of every virtue. 2 For if someone vaunts virginity and glories in it, then that one strays from a greater virtue, humility. It is not written that he who reveres virginity shall be exalted but he who humbles himself. 3   Saint Isidore of Pelusium, Book 1, Letter 286, To Eutonius the Deacon 1 Mt 25. 1-13 1 Ps 46.14 2 Mt 23.12

Virginity And Marriage

Πολλοὶ τῶν μεγάλων ἀνθρώπων τὴν παρθενίαν θαυμάζουσιν· καὶ γάρ ἐστι θαυμαστὴ ὡς τῶν ἀγγέλων σύμφυτος, ὡς τῶν ἄνω δυνάμεων συνόμιλος, ὡς τῶν ἀσωμάτων φύσεων σύνδρομος, ὡς τῆς ἁγίας ἐκκλησίας λαμπαδοῦχος, ὡς τὸν κόσμον νικῶσα, ὡς τὰ πάθη πατοῦσα, ὡς τὰς ὀρέξεις χαλινοῦσα, ὡς τῇ Εὔᾳ μὴ κοινωνοῦσα, ὡς λύπης ἀπηλλαγμένη, ὡς ἁγνείας ἐπειλημμένη, ὡς στεναγμῶν λελυτρωμένη, ὡς τὴν καταδεδικας μένην ἀπόφασιν μὴ προσδεχομένη τὴν φάσκουσαν· Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Θαυμαστὴ τοιγαροῦν ἡ παρθενία ὡς ἀδούλωτον κτῆμα, ὡς ἐλεύθερον ἐνδιαίτημα, ὡς ἀσκητικὸν ἐγκαλλώπισμα, ὡς τῆς ἀνθρωπίνης ἕξεως ἀνωτέρα, ὡς τῶν ἐπ' ἀνάγκαις παθῶν ἀπολυθεῖσα, ὡς συνεισελθοῦσα τῷ νυμφίῳ Χριστῷ εἰς τὸν θάλαμον τῆς τῶν οὐρανῶν βασιλείας. Καὶ τὰ μὲν τῆς παρθενίας κλέη ταῦτα καὶ τὰ παραπλήσια τούτων. Ὁ δὲ τίμιος γάμος ὑπέρκειται παντὸς δώρου γηΐνου, ὡς ἔγκαρπον δένδρον, ὡς ἀστειότατον φυτόν, ὡς ῥίζα τῆς παρθενίας, ὡς γεωργὸς τῶν λογικῶν καὶ ἐμψύχων κλάδων, ὡς εὐλογία τῆς τοῦ κόσμου αὐξήσεως, ὡς παρήγορος τοῦ γένους, ὡς δημιουργὸς τῆς ἀνθρωπότητος, ὡς τῆς θεϊκῆς εἰκόνος ζωγράφος, ὡς τὸν δεσπότην εὐλογοῦντα κεκτημένος, ὡς πάντα τὸν κόσμον φέρειν δεχόμενος, ὡς ἐκείνῳ πολιτευόμενος ὃν καὶ ἐνανθρωπῆσαι ἐδυσώπησεν, ὡς δυνάμενος λέγειν μετὰ παρρησίας· Ἰδού, ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Περίελε τὸν τίμιον γάμον καὶ οὐχ εὑρήσεις τὸ τῆς παρθενίας ἄνθος· ἔνθεν γὰρ καὶ οὐκ ἄλλοθεν τὸ τῆς παρθενίας ἄνθος ἀναλέγεται. Ταῦτα δὲ λέγοντες οὐ μάχην παρεισβάλλομεν μεταξὺ παρθενίας καὶ γάμου· ἑκάτερα δὲ ὡς ἀλληλόχρεα θαυμάζομεν. Ἐπειδὴ τῶν ἑκατέρων ὁ δεσπότης προνοητής, οὐκ ἀντιταλαντεύει ἕτερον τῷ ἑτέρῳ· πρὸς πάντα γὰρ τὰ ἑκάτερα μέρη τῆς θεοφοβίας ἔχεται. Δίχα γὰρ τῆς εὐσεβοῦς θεοφοβίας οὔτε παρθενία σεμνὴ οὔτε γάμος τίμιος. Ἀμφιλοχίος Ἐπισκόπος Ἰκονίου, εἰς τὴν θεοτόκον καὶ εἰς τὸν Συμεῶνα καὶ Ἄνναν. Λογός Β' Source: Migne 39.44-45

They are many great men who admire virginity, for indeed it is a wonder to share the nature ofangels, to be as an associate of lofty powers, as a companion ofincorporeal nature, as a torch of the holy Church, as one who conquersthe world, as one who treads down passions, as one who binds appetite, as one who has no communion with Eve, as one untouched by sorrow, as one immune togroans, as one loosed from moaning, as one not expecting that decree ofcondemnation which says, 'I shall multiply the multitude of your sorrows and your groans; insorrow you shall birth children, and you shall incline to your man and he shallrule over you.' 1 Thus is virginity a wonder, as a thing knowing no servitude, as a place of freedom, as a honourableascetic discipline, as something superior to human state, as a thingthat frees from pressing passions, as that which enters the wedding chamber with Christ the bridegroomin the kingdom of heaven. And these emblems of virginity things near may have. Indeed marriage is honourable, 2 a over all worldly things, as a fruit bearing tree, as an elegant plant, as the root of virginity, that which produces living and rational branches, as a blessing of growth to the world, as a type ofcomfort, as the Creator of man, as the painter of the Divine image, as that to which the Lord gave blessing, as that which may receive Him who bears the whole world, for Him prepared who descending became man, that it is able to say openly, 'Behold, I and the children which the Lord has given to me.' 3 Take away honourable marriage and you will not find the flower of virginity, because the flower of virginity is not gathered from another. But when we speak of these things, we by no means set up a fight between virginity and marriage, but we admire the different offices of both. Since the provident master of each one does not oppose one to the other, in both piety may be embraced. For without devout piety, neither is virginity venerable nor is marriage honourable. Amphilocius of Iconium, from Oration 2, On The Mother Of God and Simeon and Anna 1 Gen 3.16 2 Heb 13.4 3 Isaiah 8.18

According To The Flesh

Verum occurunt nobis quidam quaestiones acerbissimas commoventes, quomodo videtur Christus ex semine David descendere, quem constat ex Ioseph non esse natum, in quem Ioseph series ex Dauid descendentis generationis adducitur? Quibus occurrere quamuis molestum sit secundum litterae rationem, tamen respondetur a nostris, quod Maria, quae desponsata Ioseph antequam convenirent inventa est in utero habens de Spiritu sancto, secundum legem sine dubio contribuli suo et cognato coniuncta est; et quamuis dicatur ad eam ab angelo, quia Elisabeth, cognata tua, et ipsa pariet filium in senectute sua, Elisabeth autem ex filiabus Aaron esse dicatur, tamen affirmabitur a nostris, quod cognationis nomen non solum ad contribules sed ad omnes qui sunt ex genere Israel possit aptari, sicut idem apostolus de omnibus simul dicit: qui sunt cognati mei secundum carnem. Haec quidem et alia his similia respondentur; verum quam sint valida adversum assertiones eorum qui nos de Scripturarum testimoniiis perurgent probato tu qui legis. Nobis tamen haec intelligenda secundum spiritalem uel allegoricam rationem magis videntur, secundum quod nihil obest, etiam quod Ioseph pater Christi dicitur. Et a Matthaeo refertur, quod Ioram genuit Oziam. In quarto autem Regnorum scriptum est, quod Ioram genuit Ochoziam, Ochozias Ioas, Ioas Amasiam, Amasias Azariam, ipsum qui interdum Ozias nominatur, et Azarias Ionatham. Hic ergo Ozias, qui et Azarias, cum in quarto Regnorum libro dicatur Amasiae esse filius, a Mattheo Jorae filius scribitur, tribus in medio generationibus praetermissis. Cujus rei dissertio, certum est quod non secundum historiam, sed secundum spiritalem intelligentiam constet; quae non est nobis nunc in transitu pulsanda: in suo enim loco tangetur. Interum sufficit nobis ad eos qui adversantur respondere, quod sicut Jesus Joseph filius esse dicitur, ex quo non est generatus; et Ozias genitus ex Joram, ex quo non est genitus: ita et ex semine David secundum carnem Christus potest accipi, ut quidquid rationis vel assertionis in Joram protulerunt, et in Joseph, hoc et in David suscipiendum dicamus. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.850-851

But there are some who direct against us barbed questions, asking us how it seems that Christ is descended from the seed of David, when he was not born of Joseph, for from Joseph's lineage the descendants of David are traced? Although it is a cause of trouble on account of having to write the words, however we reply that Mary, who was betrothed to Joseph and who before they came together was found to be with child by the Holy Spirit, according to the law was of the same tribe and joined to one of the same tribe, and although it was said to her by the angel that Elizabeth her relative was to bear a son in her old age, and Elizabeth was spoken of being of the tribe of Aaron, however we say, that the name of relation is not only meant to refer to those of one's own tribe, but to all who are able to be called of the people of Israel, as the same Apostle concerning all them at once says, 'those who are my people according to the flesh.' 1 These and other things let them be an answer to them, but how these replies may fare against the assertions of those who press us concerning the witness of the Scriptures, you who read may put to the test. And yet to us there must be understanding according to the spirit, and by use of allegory it seems there is no obstacle to calling Joseph the father of Christ. In Matthew it is said that Jehoshaphat begat Joram, 2 but in the fourth book of Kings it is written that Joram sired Ahaziah, Ahaziah Joash, Joas Amaziah, and Amaziah Azariah, the same who is yet named Uzziah, and Azariah Jotham. 3 Hence Uzziah who is also called Azariah, is said to be the son of Amaziah in the fourth book of kings, 4 and yet in Matthew's account he is recorded as a son of Joram, three generations between having been omitted. The explanation of this matter is certainly not established by the historical but by the spiritual understanding, concerning which now is not the time for us to deal with these matters in passing but let them be studied in their own place. Enough for the moment to answer those who oppose us that just as Jesus is said to be the son of Joseph, by who he was not sired, and Uzziah is said to be sired by Joram, by whom he was not, so one is able to understand that Christ was of David's seed according to the flesh, and thus we say that whatever defense and proof they propose for Joram and Joseph should be accepted as well in the case of David. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Translated by Rufinus of Aquileia 1 Rom 9.3 2 Mt 1.8 3 4 Kings 8.25 4 4 Kings 15.1

Three Dignities

Jesu Christi, filii David, filii Abrahae Quare autem non illi suffecit dicere illum filium abrahae solius, aut David solius? Quia ad ambos de Christo nascituro ex eis, promissio fuerit facta. Ad Abraham quidem sic: Et in semine tuo benedicentur omnes tribus terrae: quod intelligi non potest nisi in Christo, quoniam inter caeteros Judaeos et gentes numquam amicitia stabilis fuit. Ad David autem ita dicit: Juravit autem Dominus David veritatem et non frustrabitur eum: de fructu ventris tui ponam super sedem tuam. Ideo ergo utrius quae filium dicit, ut utriusque promissiones in Christo impletas ostenderet. Deinde quia Christu tres dignitates fuerat habiturus, rex, propheta, sacerdos; Abraham autem habuit duos filios, et duas dignitates: propheta enim fuit, et sacerdos, sicut Deus ad illum dicit in Genesi: Accipe vaccam triennem, etc, propheta autem, sicut ait Dominus ad Abimelech de illo: Quoniam propheta est et orabit pro te, et salvus eris tu, et domus tua ; ideo ergo dictus est filius Abrahae et David, ut propheta quidem intelligatur et sacerdos ex Abraham, rex autem ex David. Item ideo non dictus est tantummodo David filius, quia David rex fuit et propheta, sacerdos autem non fuit. Ideo ergo amborum filius nominatus est, ut utriusque patris triplex dignitas originali jure congnosceretur in Christo. Opus Imperfectum in Matthaeum, Homilia Prima Source: Migne PG 56.612-613

'Jesus Christ, son of David, son of Abraham.' 1 Why did it not suffice to say the son of Abraham alone, or the son of David alone? Because to both the promise was made concerning the birth of Christ from them. To Abraham it was said, 'And by your seed all the nations of the earth shall bless themselves,' 2 which cannot be understood but as referring to Christ, because between the Jews and the Gentiles there was no stable friendship. And to David it was said, 'The Lord swore to David a truth and it shall not be in vain; the fruit of your womb I shall place on your throne.' 3 Therefore to both He spoke of a son, that both promises in Christ he show to be fulfilled. Then because in Christ three dignities were to dwell, king and prophet and priest, Abraham had two sons and two dignities, for he was a prophet and a priest, a priest since God said to him in Genesis, 'Take a three year old cow' 4 and a prophet since the Lord spoke of him to Abimelech, saying, 'Because he is a prophet and he shall pray for you and you shall be saved, you and all your house.' 5 Therefore it is said 'the son of Abraham and David' that the prophet and the priest be understood from Abraham and the king from David. We may not say the son of David alone, because though David was a king and a prophet, he was not a priest. Therefore the son of both He is named that with the paternity of both the triple dignity of Christ be known. Opus Imperfectum on Matthew, from the First Homily 1 Mt 1.1 2 Gen 22.18 3 Ps 131.11 4 Gen 15.9 5 Gen 20.7

Two Paternities

Υἰου Δαβὶδ υἰου Ἀβραάμ  Ἀβραὰμ ἐν ἀκροβυστίᾳ ὤν, ἐπίστευσε τῷ Θεῷ· εἶτα δεξάμενος τὰς ὑποσχέσεις καὶ περιμηθεὶς ἀλώβητον τὴν πίστιν διετήρησεν. Εἰκότως τοίνυν ἀναχθήσεται τὸ ῥητὸν εἰς ἕτερόν τι θεώρημα περὶ τῆς τοῦ Χριστοῦ Ἐκκλησίας τῆς τε ἐκ περιτομῆς καὶ τῆς ἐξ ἐθνῶν. Τύπος γὰρ ἧν, ὡς εἰκὸς, τῶν δύο λαῶν τῶν εἰς Χριστὸν πεπιστευκότων. Ἀλλ' ἐκεῖ μὲν προτέρα ἡ ἀκροβυστία, ἐντολῆς δὲ καὶ νόμου ἡ περιτομή. Φύσεως γὰρ ἔργον ἡ ἀκροβουστία, ἐντολῆς δὲ καὶ νόμου ἡ περιτομή· διὰ τοῦτο ἐκείνη ταύτης προηγήσατο· καὶ μετὰ ταῦτα εἰς αὐτὴν ἡ περιτομὴ ἀνακάμπτει· ἐπεὶ καὶ βέλτιόν ἐστι φύσις ἅμα καὶ νόμος, ἢ τὸ διεστηκέναι ἀπ' ἀλλήλων χωρίς. Ἀλλὰ καὶ Δαβὶδ τύπος ἧν τοῦ Χριστοῦ· τοῦ γὰρ Σαοὺλ ἐκβληθέντος ἀντεισήχθη Δαβίδ· οὕτω καὶ τοῦ Ἀδὰμ διὰ τὴν παρακοὴν τῆς Ἐδὲμ διωχθέντος ὁ δεύτερος ἀντεισήχθη Ἀδὰμ, ὡς ἂν πρὸς τὴν ἀρχαίαν τάξιν τὸν Ἀδὰμ τὸν πρῶτον ἀποκαταστήσῃ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne MG 72.365

'Son of David, son of Abraham.' 1   When Abraham was uncircumcised he believed in God, then receiving the promises and being circumcised he kept the faith inviolate. Whence this may fittingly be understood as a certain insight concerning the church of Christ, which is gathered from those of the circumcision and the Gentiles. For this was a type, it seems, of the two peoples before they believed in Christ. For before there was uncircumcision and then with the command of the law circumcision. For uncircumcision is the work of nature, and circumcision is of the commandment of the law. Therefore rightly the former preceded the latter. However, at the last, to uncircumcision circumcision returned, for  better it was to gather together nature and the law which were separated from one another. And David is a type of Christ, because for Saul's fall he was prepared, as even on account of Adam's disobedience which cast him out of Eden so the second Adam was prepared that he restore the first to his original state. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt 1.1

Female Ascendants

Ἐρωτησις Α' Τί δήποτε τὸ κατὰ τὴν Ῥοὺθ συνεργράφη διήγνημα; Ἀποκρισις. Πρῶτον μὲν διὰ τὸν Δεσπότην Χριστόν. Ἐξ αὐτῆς γὰρ κατὰ σάρκα βεβλάστηκε. Διὸ δὴ καὶ ὁ θεῖος Ματθαῖος τὴν γενεαλογίαν συγγράφων, τὰς μὲν ἐπ' ἀρετῇ πολυθρυλλήτους γυναῖκας κατέλιπε, τὴν Σάῥῥαν καὶ τὴν Ῥεβέκκαν, καὶ τὰς ἄλλας· τῆς δέ γε Θάμαρ ἐμνημόνευσε, καὶ  τῆς Ῥαὰβ, καὶ τῆς Ῥούθ· καὶ μέντοι καὶ τῆς τοῦ Οὐρίου, διδάακων ὡς πάντων ἀνθρώπων χάριν ὁ τοῦ Θεοῦ μονογενὴς Υἰὸς ἐνηνθρώπησε, καὶ Ἰουδαίων, καὶ τῶν ἄλλων ἐνθῶν, ἁμαρτωλῶν καὶ δικαίων. Ἡ μὲν Ῥούθ Μωαβίτις, ἡ δέ γε Βερσαβεὲ παρανόμως συνήφθη τῷ βασιλεῖ. πόρνη δὲ καὶ ἡ Ῥαὰβ, ἀλλὰ διὰ πίστεως τῆς σωτηρίας τετύχηκε· καὶ Θάμαρ δὲ ταύτῃ λαμπρύνεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Την Ρούθ Source: Migne PG 80.517-520

First Question: Why was the history of Ruth written? Answer: First on account of the Lord Christ. For from her He descended according to the flesh. And so when the blessed Matthew was writing His genealogy, he passed over women much celebrated for virtue, Sarah and Rebecca and others, and recalled Tamar and Raab and Ruth and the wife of Uriah, teaching that the only begotten Son of God was made man for all men, for Jews, for Gentiles, for sinners and for the righteous. Ruth was a Moabite and Bersheba was was unlawfully joined to the king. And Raab was a whore, but through faith came salvation, and in similar manner Tamar is remembered. Theodoret of Cyrrhus, Questions On Ruth

Man's Companion

Item alia quaestio, quia dixit Dominus: Non est bonum solum esse hominem. Primo omnium cognosce quia in superioribus, ubi hominem finxit Deus de limo terrae, non addidit: Et vidit Deus quia bonum est, quemadmodum in singulis operibus suis. Nam si dixisset illic bonum esse, quia homo factus est, inveniretur hoc esse contrarium, ut hic non esse bonum diceret, cum in superioribus bonum esse dixisset. Sed hoc ibi cognosce, ubi solum Adam fecit. Caeterum ubi communiter comprehendit et virum et mulierem factos, licet ne ibi quidem dixerit specialiter; tamen quia postea habes: Vidit Deus omnia quae fecit, et ecce erant bona valde, evidenter declaratur bonum esse quod et vir sit factus, et mulier. Sed ex hac quaestione alia quaestio rursus emergit. Quomodo enim quando solus factus est Adam, non dictum est bonum esse factum Adam: quando autem et mulier ex eo facta est, tunc esse bona omnia comprehensum est? Licet illic omnem laudaverit creaturam, et universitatis creatio sit probata, quoniam in homine naturae praedicta communitas est: tamen non videtur otiosum, qua ratione ubi solus factus est Adam, non solum nequaquam praedicatio boni complacito operi adjecta sit; sed etiam dictum sit non esse bonum solum hominem: cum sciamus quod antequam fieret mulier, non erraverit Adam; postea vero quam mulier est facta, prior divinum praevaricata mandatum, etiam virum suum traxerit in errorem, et incentivum ejus exstiterit. Si igitur vero culpae auctor est mulier, quemadmodum pro bono videtur adjecta? Verum si consideres quia Deo universitatis est cura, invenies plus placere Domino debuisse id in quo esset causa universitatis, quam condemnandum fuisse illud in quo esset causa peccati. Et ideo quia ex viro solo non poterat humani esse generis propagatio, pronuntiavit Dominus non esse bonum solum esse hominem. Maluit enim Deus plures esse quos salvos facere posset, et quibus donaret peccatum, quam unum solum Adam, qui liber esset a culpa. Denique quia idem utriusque auctor est operis, venit in hunc mundum, ut salvos faceret peccatores. Postremo nec Cain parricidii reum priusquam generaret filios, passus est interire. Ergo propter generationem successionis humanae debuit mulier adjici viro. Denique hoc ipsa verba declarant dicentis Dei, non bonum solum esse hominem. Nam etsi mulier prior peccatura erat, tamen redemptionem sibi paritura non debuit ab usu divinae operationis excludi. Quamvis enim Adam non est seductus, mulier autem seducta et in praevaricatione fuerit, salva tamen, inquit, erit per filiorum generationem, inter quos generavit et Christum. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput X Migne PL 14.297-298

Likewise there is another question, since the Lord said: 'It is not good for man to be alone.' 1 First of all recognize that when above God created man from the mud of the earth, He did not add: 'And God saw that it was good,'  2 as in the case of each of His works. For if then He had said that it was good that man was made, then here in this passage would be found its contrary, and so here He did not say it was good when concerning previous things he had said that it was good. Understand this, then, when Adam alone was created. But when He perceived man and woman were joined together in creation, He did not there speak in a special manner, for after it we have: 'God saw all that He had made, and, behold, it was very good,' 3 openly declaring that the creation of both man and woman is a good. But from this question again another question arises. How was it that when Adam alone was created, it was not said that the making of Adam was good, but when the woman was made from him, then it is to understood that everything was good? When He commended the whole of creation and the creation of everything approved, in this judgement man is included, and it does not seem otiose because when Adam alone was created an assertion that the work was good would not have been by any means a fitting judgement of a good work, but indeed it was said that it was not good for man to be alone. But we know that before woman was created Adam did not err; however, after her making, she was the first to disobey the Divine command and even drew her man into error, provoking him to it. If, therefore, the woman is the author of error, how can her addition be considered a good? If you consider that everything is in the care of God, you will discover that it was more pleasing to the Lord to be responsible for all creation than to condemn it for providing the basis for sin. And therefore, because from man alone the the human race could not be propagated, the Lord declared that it was not good for man to be alone. For God preferred that He be able to save many, even giving to them the ability to sin, than one Adam alone exist free from fault. Then, as He is the Creator of both man and woman, He came into this world to redeem sinners. Finally, He did not permit Cain, a man guilty of the murder of his own brother, to perish before he sired children. 4 Therefore, for the sake of successive human generations, it was that woman should be joined to man. Thus we must interpret the very words of God when He declared that it was not good for man to be alone. For even if the woman was to be the first one to err,  that she was the one who was to bring forth redemption should not be excluded from the Divine work. Although 'Adam was not led astray, the woman was and was in sin.' 5 Yet she, he says, 'will be saved by childbearing,' 6  by which she gave birth to Christ.    Saint Ambrose, from On Paradise, Chap 10 1 Gen 2.18 2 Gen 1.14 3 Gen 1.31 4 Gen 4.15-17  5 1 Tim 2.14    6 1 Tim 2.16

Joseph's Troubles

Joseph ille martius solo nomine, conscientia sponsus, praegnantem sponsam fluctuans et anxius intuetur, quia neque accusare innocentem, neque praegnantem poterat excusare; tacere tutum non erat, erat loqui periculum. Admittit, non prodit crimina accusator insontis. Erat ipse testimonium castitatis, erat custos pudoris: aliud noverat, aliud intuebatur; confundebat visus quem non confundebat Virginis fides: actus at vita in bivio; mens justa et sanctus animus ancipiti cogitatione torquetur; sentit, sed tantum non potest penetrare sacramentum, quia nec accusare poterat, et defensare penes homines non valebat. Merito mox occurit angelus, merito responsum subvenit mox divinum, cui humano deficiente consilio justitia non defecit. Et qui dicit? Joseph fili David, noli timere. Qui nihil fecerat, quid timebat? Timebat, quia etsi nullus in facto reatus erat, erat in causa maximus pavor. Sanctus animus quidquid non assequitur, expavescit, Cave ergo homo, de partu nostrae matris taliter disputare, cum angelum respondisse sufficiat: Noli timere accipere Mariam conjugem; quod enim in illa natum est, de Spiritu sancti est. Sanctus Petrus Chrysologus, Sermo CLXXV Source: Migne PL 52.657-58

Joseph, he who was a husband in name alone, in conscience a spouse, observing his betrothed pregnant was troubled and anxious, because he was neither able to accuse the innocent nor excuse the pregnant. It was not safe to keep silent, it was dangerous to speak. He commits a crime, does not expose it, who is an accuser of the guiltless. He himself was proof of chastity, he was the guardian of modesty. One thing he knew, he saw something else; what was seen confused him whom the Virgin's faithfulness did not confuse. Deeds and life were at a meeting of two roads; a righteous mind and holy soul were troubled by two edged thought; he observed but was unable to comprehend such a mystery, because he could not accuse and he was not capable of defending her before men. Thus it was fitting that an angel quickly came, fitting that a Divine response swiftly came to help him who was lacking in human counsel but not lacking in righteousness. And what did the angel say? 'Joseph, son of David, do not fear' 1 He who had not done anything, what did he have to fear? He feared because even if he was guilty in nothing, there was distress on account of the situation. Whatever a holy soul does not grasp is a cause of trouble. So let a man be wary of disputing our Mother giving birth when the angelic answer suffices, 'Do not fear to take Mary for your wife; that within her is from the Holy Spirit. 1 Saint Peter Chrysologus, from Sermon 175 1 Mt 1.20

A Gathering Of Peoples

Δύο δὲ παίδων γενομένων τῷ Ἰωσὴφ, τοῦ Ἐφραϊμ καὶ τοῦ Μανασσῆ, οἱ μὲν τοῦ Ἐφραϊμ, ἀποσχίσαντες τῆς Ἱερουσαλὴμ, ἐν τῇ Σαμαρείᾳ καὶ τῇ προλεχθείσῃ Συχὲμ τῇ καὶ Σίκιμα συνέστησαν τὸ βασίλειον· διὸ λέλεκται· Ἐφραϊμ κραταίωσις τῆς κεφαλῆς μου, ἤ ἰσχὺς τῆς ἀρχῆς μου· οἱ δὲ ἐκ τοῦ Μανασσῆ γενόμενοι ἔσχον τὴν Γαλαάδ· διὸ εἴρηται· Ἐμός ἐστι Γαλαδ, καὶ ἐμὸς ἐστι Μανασσῆς. Ὁ μὲν γὰρ τόπος ἐκ τοῦ Γαλαὰδ ἐσημαίνετο, οἱ δὲ οἰκήτορες ἐκ τοῦ Μανασσῆ. Ὥωπερ οὖν οὗτοι, φησὶ, γεγόνασιν ἐμοὶ, οἵ τε τὴν Γαλαὰδ οἰκήσαντες υἱοὶ Μανασσῆ, καὶ οἱ ἐν Σικίμοις ἄρξαντες τοῦ λαοῦ υἱοὶ Ἐφραϊμ· ἀλλὰ καὶ ὡς ἐν αὑτῇ τῇ Ἱερουσαλὴμ οἱ ἐκ φυλῆς Ἰούδα βασιλεύσαντες ἦσαν ἐμοὶ, καὶ τῆς ἐμῆς μερίδος βασιλεῖς· οὕτως ἔσται ποτὲ ἐμα καὶ τά τῶν ἀλλοφύλων ἔθνη. Δηλοῖ δὲ πάντας ἀλλοφύλους διὰ τοῦ Μωὰβ καὶ διὰ τῆς Ἰδουμαίας, ἐκ δύο τούτων ἐθνῶν τῶν ἀπηγορευμένων εἰσιέναι εἰς τὴν Ἐκκλησίαν τοῦ Θεοῦ καὶ τα λοιπὰ πάντα παραδεξάμενος. Γεγραπται γοῦν· Ἀμμανῖται καὶ Μωαβίται οὐκ εἰσελεύσονται εἰς Ἐκκλησίαν Κυρίου ἔως τρίτης καὶ τετάτης γενεᾶς, καὶ ἔως εἰς τὸν αἰωνα. Μωὰβ δὲ καὶ Ἀμμὰν γεγόνασιν υἱοὶ Λὼτ ἐκ παρανόμου μίξεως τῶν αὐτοῦ θυγατέτων, ἔκ τε τοῦ Σοδομιτικοῦ σπέρματος· ὤν τὴν διαδοχὴν, Μωαβίτας καὶ Ἀμμανίτας, ἀποβλήτους ποιεῖται ὁ Μωῦσέως νόμος. Ἀλλ' ὁ παρὼν νόμος τῷ μὲν Μωὰβ εὐαγγελίζεται κάλλιστα λέγων· Μωὰβ λέβης τῆς ἐλπίδος μου· ἑτέρῳ δὲ ἔθνει τῷ ἀπὸ τοῦ Ἠσαῦ ὑφεστῶτι τὰ χρηστὰ σημαίνει, ἐπιφέρων ἐξης· Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου. Ἰδουμαία δ' ἐκέκλητο ἀπὸ τοῦ Ἐδώμ· οὕτος δὲ ἦν ὁ Ἠσαῦ περὶ οὖ λέλεκται· Μή τις πόρνος, ἤ βέβηλος, ὡς Ἠσαῦ. Μυρίαι τε ἄλλαι προφητεῖαι κατὰ τῶν Ἰδουμαίων καὶ κατὰ τῆς Ἰδουμαίας εἴρηνται. Ἀλλ' ὁ παρὼν λόγος τὰ κάλλιστα καὶ τούτοις εὐαγγελίζεται λέγοντος τοῦ Θεοῦ· Ἐπὶ τὴν Ἰδουμαίαν ἑκτενῶ τὸ ὑπόδημά μου. Εἴθ' ἐξῆς καὶ περὶ τῶν λοιπῶν ἐθνῶν ἀδιορίστως ἐπιλέγει· Ἐμοι ἀλλόφυλοι ὑπετάγησαν, ἤ ἐφιλίασαν. Λέβητα δὲ τὸν Μωὰβ τῆς ἑαυτοῦ ἐλπίδος καλεὶ, ἤ λέβητα τοῦ λουτροῦ ἑαυτοῦ, ἤ τῆς ἀμεριμνίας ἑαυτοῦ· ἐπειδὴ οὐκ ἄλλως ἐξῆν αὐτῷ, ἄπαξ ἀποβλήτῳ γενομένῳ, εἰς τὴν Ἐκκλησίαν τοῦ Θεοῦ παταβάλλειν, μὴ οὐχὶ διὰ λουτροῦ παλιγγενεσίας. Ὥσπερ οὖν λέβητι ἀπολουσάμενος καὶ ἀποκαθαρθεὶς τῆς προτέρας δυσεβείας, καταξιοῦται τῆς χάριτος, καὶ  οὕτως ἀμεριμνίας τυγχάνει. Καὶ ταῦτα δι' ἔργων κεχωρηκότα πάρεστιν ὀφθαλμοῖς παραλεβεῖντῇ τῶν Ἀράβων ἐπιδημήσαντας χώρα, Θεωμένους τε τοὺς παρ' αὑτοῖς πληθύνοντας λαοὺς, Μωαβίτας καὶ Ἀμμανίτας πληροῦντας τὰς Ἐκκλησίας τοῦ Θεοῦ. Ὡσαύτως δὲ καὶ, Ἐπι Ἰδουμαίαν ἐπιβησομαι, φησὶ, τῷ ὑποδήματί μου, κατὰ τὸν Σύμμαχον. Καὶ ταύτην δὲ τὴν πρόῥῥησιν οὐδὲν ἂν εἴη δυσχερὲς ἰδεῖν, τῇ τῶν Ἰδουμαίων ἐπιστάντας χώρᾳ καὶ τὰ πλήθη τῶν αὐτόθι Ἐκκλησιῶν τοῦ Θεοῦ ὄψει παταλαβόντας· ὡς μὴ ὀκνῆσαι τινα ἀληθῶς ἐπίβασιν γεγονένει τοῖς τόποις ἐκείνοις ὁμολογῆσαι. Διὰ δὴ ταῦτα ἀνωτέρω ἐλέγετο· Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ· Ἀγαλλιάσομαι. Μέλλον γὰρ πᾶν τὸ τῶν ἀνθρώπων γένος ἐπὶ σωτηρίᾳ ἀνακαλεῖσθαι, πρεπόντως αὐτοῦ τῇ φιλανθρωπίᾳ συνέχαιρε τῇ τῶν σωζομένων σωτηρίᾳ. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΝΘ' Source Migne PG 23.568-569

For there were two sons of Joseph Ephraim and Manasseh. Those of Ephraim withdrew from Jerusalem into Samaria, or into what was named Shechem and Sicima, and there established a kingdom, whence it is said, 'Ephraim is the strength of my head,' 1 or 'My strong ruler' Those of  Manasseh held Gilead, and so it is said 'Mine is Gilead and mine is Manasseh.'  1 For the place is called Gilead and the people dwelling there are of Manasseh. So therefore these, He says, were mine, that is, the sons of Manasseh dwelling in Gilead and those people who held rule in Shechem, the sons of Ephraim, as even those ruling in Jerusalem, who are of the tribe of Judah, were mine and their kings my portion, so at sometime shall be the foreign peoples. Clearly all foreign folk are understood by Moab and Idumea, these two nations who were prohibited from entering into the assembly of God, and these two standing for all the rest. For is it written, 'The Ammonite and the Moabite shall not enter into the assembly of the Lord, even to the third and fourth generation, and even unto eternity.'  2 Moab and Ammon were sons of Lot, and issued from the criminal coupling with his daughters, and from the Sodomitical seed, whence their descendants, the Moabites and Ammonites, rejected the Mosaic law. But the present law proclaims fairest things to Moab saying, 'Moab, is the pot of my hope.' 3 And good is also spoken of other people who are born of Esau, for it continues, ' Into Idumea I shall extend my heel.' And Idumea is derived from the name of Edom. This is that Esau of whom it was said, 'Not he who is an adulterer or profane, like Esau.' 4  Many other Prophets also spoke against the Idumeans and Idumea, but this present word proclaims most fair things to them, speaking of God: ' Into Idumea I shall extend my heel.' 3 Then next concerning the rest of the nations it is said indiscriminately, 'To me all foreign peoples are subdued.' or 'have been made friends.' And Moab is named the pot of His hope or 'the pot of His cleansing', or 'His security', because it was in no other way permitted that there be entry into the assembly of God unless through the washing of regeneration. Thus with the pot of washing and the cleansing of previous impieties, with grace given, so security is obtained. And that these things have been accomplished one can confirm with the eyes among those dwelling in the Arab regions, seeing the people of the Moabites and Ammonites in great number filling the church of God.  And likewise it says, 'In Idumea I shall place my heel, according to Symmachus' translation, which proclamation again is understood without difficulty seeing the inhabitants of the places of Idumea who have come to stand in the assembly of God. Thus one must not scruple to admit that what had been foretold of these places has been done. And before these things it was said, 'God has spoken in His holy place, I shall rejoice.'  5 For when all the human race has been called to salvation, as befits His love toward men, so he shall take joy in the salvation of the saved. Eusebius of Caesarea, Commentary on the Psalms, Psalm 59 1 Ps 59.9 2 Deut 23.3 3 Ps 59.10 4 Heb 12.16  5 Ps 59.8

Hope and Water

Μωαβ λέβης τῆς ἐλπίδος μου ἐπὶ τὴν Ιδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου ἐμοὶ ἀλλόφυλοι ὑπετάγησαν  Ὁ Μοὰβ τῆς ἐλπίδος λέβης.  Ἣ, Λέβης, φησὶ, λουτροῦ, ἄλλος τις τῶν ἑρμηνευσάντεων· ἢ, Λὲβης ἀμεριμνίας· τουτέστιν, ὁ ἀπόβλητος ἄνθρωπος, ὁ ἀπειλὴν ἔχων μὴ εἰσελεύσεσθαι εἰς Ἐκκλησίαν Κυρίου. Οὐκ εἰσελεύσεσθαι Μωαβίτης καὶ Ἀμμανίτης ἕως τρίτης καὶ ἕως δεκάτης γενεᾶς, καὶ εἰς τὸν αἰῶνα χρόνον. Ὅμως ἐπειδὴ τὸ βάπτισμα ἄφεσιν ἔχει ἁμαρτημάτων, καὶ ἀμεριμνίας πρόξενον γίνεται τοῖς καταχρέοις, τὴν διὰ τοῦ βαπτίσματος ἀπολύτρωσιν καὶ πρὸς Θεὸν οἰκείωσιν ἐνδεικνύμενος, Μωὰβ, φησὶ, λέβης ἐστὶ λουτροῦ, ἢ, Λέβης ἀμεριμνίας. Πάντες οὖν ἀλλόφυλοι ὑπετάγησαν τῷ ζυγῷ τοῦ Χριστοῦ ὑποκύψαντες· διὰ τοῦτο ἐπὶ τὴν Ἰδουμαίαν ἐπιβαλεῖ τὸ ἑαυτοῦ ὑπόδημα. Ὑπόδημα δὲ τῆς θεότητος ἡ σὰρξ ἡ θεοφόρος, δι' ἤς ἐπέβη τοῖς ἀνθρώποις. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΝΘ'  Ψαλμον Source Migne PG 29.468

'Moab is the pot of my hope and into Idumea I extend my shoe; the foreign peoples are subdued.'  1 'Moab is the pot of my hope,' or as another translation has it 'pot of washing', or 'pot of  confidence,'  that is, the rejected man on whom banishment has been passed that he not enter into the gathering of the Lord. And Moab and the Ammonites were not to enter until the third and until the tenth generation, and even for all eternity. 2 Yet since baptism is forgiveness of sins and brings hope to those deemed foreign, through baptism there is a cleansing by which one is shown to be of the household of God, and so it says 'Moab is my pot of washing,' or 'pot of hope,'  or, 'pot of confidence.' Thus all 'foreign peoples are subdued',  submitting to the yoke of Christ, and so He extends his shoe into Idumea. And the shoe of the Divinity is the bearer of God made flesh, she through whom He came to men. Saint Basil of Caesarea, Homilies on the Psalms, Psalm 59  1 Ps 59. 10  2 Deut 23.3

Goodness And Hope

Bonus Dominus et confortans in die tribulationis, sciens sperantes in se. LXX: Suavis Domnis exspectanibus eum in die tribulationis, et cognoscens timentes se. Cum irasci coeperit gentibus, et quondam potentissima regna vastare, sciet eos qui sui sunt, et non una tempestate opprimet navigantes. Diem autem tribulationis secundum ἀναγωγὴν, diem intelligamus judicii, de quo scripsit Isaias: Ecce dies Domini insanabilis venit furoris et irae, ponere orbem terrae desertum, et peccatores perdere ex eo. Speremus in Domine, et per patientiam ejus exspectemus adventum, ut cum venerit, bonum eum, non judicem sentiamus, et cognoscat vel sperantes in se, vel timentes se. Scit enim Dominus eos qui ejus sunt. Sanctus Hieronymus, Commentariorum In Naum Prophetam Source: Migne PL 25.1237

'The Lord is good and a comforter on the day of tribulation, knowing those who hope in Him.' The Septuagint has: 'Sweet the Lord to those who hope in him on the day of tribulation, and He knows those who fear Him.' 1 When He has begun to be angry against the nations and when His great power lays waste kingdoms, He knows those who are His, and not one blast will overturn their ships. For according to the Greek ἀναγωγὴν, that is, 'bringing up', of tribulation we understand the day of judgement, concerning which Isaiah says, 'Behold the irremediable day of the Lord comes with fury and anger to make on earth a desert and to exterminate sinners from it.' 2 Let us hope in the Lord and with patience expect His advent, and when He comes we will know His goodness, not His condemnation, for He knows those who hope in Him and those who fear Him. The Lord knows those who are His. Saint Jerome, Commentary on Nahum 1 Nahum 1.7 2 Is 13.9