Sf. Marta, mama Sf. Simeon († 561); Sf. Atanasie Atonitul († 1001); Sf. cuv. Lampadie Taumaturgul.

5:12-21 ADAM AND CHRIST
OVERVIEW: Eve sinned before Adam, but she is not culpable in the way that Adam is because Adam is the head of the human race. The result is that we all have inherited a state of sinfulness from which there is no escape. Even Pelagius denied that there were any truly righteous people left in the world after the fall of Adam. Mortality is the natural consequence of sin, which affects even the smallest children. The existence of sin before the coming of the law was recognized by all the Fathers, but it caused them some difficulty in interpretation. Was there a natural law working in the conscience which would have condemned men long before the law of Moses was given? And what about children and others who were incapable of the sort of reflection that conscience demands? Were they excused from the consequences of sin? These questions were disputed.
Paul’s personification of death as a tyrannical ruler struck a chord with the Fathers, who had plenty of experience of both. The Latin text of this verse and some Greek manuscripts had been corrupted by the deletion of the word not. This gave Ambrosiaster the opportunity to use his considerable skills of textual criticism, and it is a pity that he came up with the wrong answer. Augustine saw clearly that the text must refer to all sinners, whether or not they imitated Adam’s sin. Adam’s sin led to the destruction of the entire human race. Christ’s free gift of the grace of salvation is greater than Adam’s sin. How then can it be that not all are saved? The answer is that Christ’s gift is qualitatively greater than Adam’s sin, in that it not only restores what people have lost but also gives them an inheritance in heaven that far surpasses that of Adam in Eden. This salvation cannot be universal, however, because that would deny human free will and be untrue to our experience. In Adam only one sin was condemned, but in Christ many sins have been forgiven-another sign that Christ is greater than Adam. Adam’s sin brought death, but Christ’s forgiveness brings eternal life. Christ’s gift to us is far greater than Adam’s, but it does not automatically extend to everyone as Adam’s did.
There are two spiritual kingdoms in the world. In the first of these, sin is in control. In the second, the grace of God has overcome sin and given those who belong to it the promise of eternal life. The law shed light on sin and therefore increased it by making it more obvious. Grace abounded all the more because it did not merely forgive us our sins but gave us new life as well. Sin is an act of disobedience, which Christ put right by his perfect obedience. Many Fathers found it difficult to accept any concept of what we would call inherited guilt. To most of them disobedience was a personal act, repeated in each individual but not directly inherited from Adam in a way that would make us responsible for his disobedience.

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9:14-17 THE QUESTION ABOUT FASTING
OVERVIEW: When fasting is fraught with heavy words, displayed with pale faces, advertised to a fault and designed to please human but not divine eyes, it is not in harmony with the joy of the coming kingdom (PETER CHRYSOLOGUS). The reason the disciples did not fast was not because of gluttony but because of the dispensations of providence that were then occurring (CHRYSOSTOM). Jesus said there was no need for his disciples to fast as long as the bridegroom is with them. This points to the joy of his presence (HILARY). Since Jesus was the expected messianic bridegroom proclaimed by John the Baptist, the children of the marriage, the disciples, were called at this time to assist the groom in the festivities (SEVERUS). The old garments and wineskins denote the scribes and Pharisees, while the patch of shrunk cloth and the new wine signify the gospel. The Jews could not assimilate Jesus’ teaching without challenging their whole system of law (JEROME). The fabric of the old law was worn away by Judaic zealousness, split apart by schools of thought and depleted by impure actions. The cloth of the gospel is not part of the tear but the beginning of the weave. (PETER CHRYSOLOGUS).

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9:14 John’s Disciples Ask About Fasting
NO NEED TO FAST IN THE PRESENCE OF THE BRIDEGROOM. HILARY: The Pharisees and John’s disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John’s disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life. ON MATTHEW 9.3.1
WHY DO YOUR DISCIPLES NOT FAST? CHRYSOSTOM: The reason the disciples did not fast was not because of gluttony but because of the dispensations of providence in fulfilling prophecy. At this point he uses the statement about his suffering to lay a foundation for a later time. In this way Jesus instructs the disciples in his controversies with others and is already training them to get practice in things that seem to be daunting. To make this statement directly to the disciples at this point would have been burdensome and depressing. Indeed, in places where Jesus spoke about such things after this it did disturb them. But because it was said to others in this case, its effect was much less depressing to the disciples.2
Now it was likely that the disciples of John the Baptist were also thinking highly of themselves as a result of John’s suffering. Because of this Jesus also put down this inflated conceit through what he said. Nevertheless he did not yet introduce the topic of the resurrection. For it was not yet the right time. For the topic that Jesus did introduce, that he who was thought to be human would die, was only natural. But the topic of his resurrection was beyond the natural. THE GOSPEL OF MATTHEW, HOMILY 30.4.3
THE LAW OF FASTING AND THE WILL TO FAST. PETER CHRYSOLOGUS: What did John’s disciples have in common with the Pharisees if not a bond of ill will uniting those whom discipline had separated? In this case jealousy loses its bearings: Accustomed to separating people, it united them. The Jews were not disposed to esteem Moses less than the Lord, and John’s disciples were by no means willing to prefer Christ to John. Thus they grumbled in common spite against Christ. “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Why? Because with you, fasting is a matter of the law and not of the will. Fasting does not reflect the one who fasts but the one who orders the fast. And what is the fruit of fasting to you who fast unwillingly? SERMONS 31.2.4

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9:15 Not Fasting While the Bridegroom Is Present
QUESTION ON FASTING. SEVERUS: When John’s disciples approached … they questioned him even while he was at table, in the manner of a physician with the publicans: “Why do we and the Pharisees often fast, whereas your disciples do not fast?”5 Do you see how the same jealousy motivates and provokes birds of a feather and is made keen by the cruel goad of envy? On the one hand, it set the Pharisees, who boasted about being teachers, against the Teacher. For that reason they also said, “Why does your teacher eat with tax collectors and sinners?”6 On the other hand, envy set John’s disciples against Christ’s disciples. That is why they also said, “How come your disciples do not fast?” CATHEDRAL SERMONS, HOMILY 92.7
NOT TIME TO MOURN. SEVERUS: It is with the words of John, your own teacher, whom you esteem so highly, that I answer you. Keep it in mind, and you will have the answer to your question. When John bore witness concerning me, he said, “He who has the bride is the bridegroom.”8 So, if I am the bridegroom and you don’t make a liar out of your own teacher, you know in advance that it is important for my disciples, while they are the children of the marriage … to be gay and joyful and not to become upset or miserable over fasting. In certain respects, fasting is a source of annoyance and can also be arduous for those without a mature disposition. CATHEDRAL SERMONS, HOMILY 92.9

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9:16 New Cloth on Old Garments
DO NOT TEAR THE GARMENT BY PREMATURE PATCHING. CHRYSOSTOM: Once again Jesus constructs his argument with illustrations from common life. And what he says is something like this: “The disciples have not yet become strong. They still need a lot of help at a level they can understand. They have not yet been regenerated by the Spirit. At this time there is no need to dump on them a load of commandments while they are still in this learning period.” He therefore proceeded gradually to set maxims and precepts for his disciples within the times of their step-by-step maturing, as they were better prepared to receive them. This was to teach them later to deal very gently with others, when the time would come that they would be taking this message to the whole world and receiving as disciples all sorts of persons. THE GOSPEL OF MATTHEW, HOMILY 30.4.10
THE BEGINNING OF A NEW WEAVE. PETER CHRYSOLOGUS: He says that the fabric of the old law was worn away by Judaic zealousness, corrupted by the senses, split apart by factions and worn out by impure actions. The shrunk cloth of the gospel he calls a garment. But make note of the cloth, not simply the tear but the beginning of the weave. First of all, the fabric of Christ’s royal garment was woven out of wool that came from a lamb: “The Lamb of God who takes away the sins of the world.”11 The royal vestment was a woven vestment, which the blood of his passion tinged with purple splendor. SERMONS 31.4.12

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9:17 New Wine in Old Wineskins
PUT NEW WINE IN FRESH WINESKINS. JEROME: What he is saying is this: Until a person has been reborn and, having put aside the old person, puts on the new person because of my passion, he cannot observe right fasting and the precepts of temperance. Otherwise, through undue austerity one may lose even the faith one seems to possess. Christ gave two examples: the garment and the old and new wineskins. The old ones denote the scribes and Pharisees. The patch of shrunk cloth and the new wine signify the gospel precepts, which the Jews cannot observe, else a worse tear is made. COMMENTARY ON MATTHEW 1.9.17.13