Tuesday of the Third Week of Easter

Ephrem the Syrian:

He captivated us with these things, which bring pleasure to the palate, in order to draw us to that which brings life to [our] souls. For this reason, he hid the sweetness in the wine he made, so that they might know what treasure is hidden in his life-giving blood.”1


And so, in petitioning for “daily bread,” we ask for perpetuity in Christ and indivisibility from his body. But, because “bread” is admissible in a carnal sense too, it cannot be so used without the religious remembrance of spiritual discipline. For the Lord commands that bread be prayed for which is the only food necessary for believers.2

Eusebius of Caesarea:

Bethlehem is translated “House of Bread,” bearing the name of him who came forth from it, our Savior, the true Word of God, and nourisher of spiritual souls, which he himself shows by saying, “I am the Bread that came down from heaven.”3


As the Samaritan woman, to whom it was said, “Whoever drinks of this water shall never thirst,” thought he meant natural water and said, “Sir, give me this water,” thinking she might never be in want again; in the same way these people say, “O Lord, give us this bread” that refreshes and sustains us and yet never fails.4

Cyril of Alexandria:

Since these things are so, let those who have been baptized and tasted the divine grace understand this: if they are sluggish or reluctant about going to church and for long periods of time keep away from the eucharistic gift through Christ, feigning a pernicious reverence by not partaking of him sacramentally, they exclude themselves from eternal life inasmuch as they decline to be enlivened. Thus, their refusal [to partake of the Eucharist] though seeming to be an expression of reverence, is turned into a snare and an offense.5


  1. Commentary on Tatian’s Diatessaron 12.1.
  2. Tertullian, On Prayer 6.
  3. Proof of the Gospel 7.2.43–44.
  4. Tractates on the Gospel of John 25.13.
  5. Commentary on the Gospel of John 3.6.
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