Ambrose of Milan

In his own words on Wisdom of Solomon

• Wisdom of Solomon 1:7

  As the Lord fills all things, so too we read of the Spirit, "For the Spirit of the Lord fills the whole world." You see also that it was said of all those who were gathered with the apostles, "They were filled with the Holy Spirit, and they spoke the word of God with boldness." You see that the Holy Spirit gives both fullness and boldness. It is his work that the archangel announces, saying to Mary, "The Holy Spirit shall come on you."

  On the Holy Spirit 1.7.81

• Wisdom of Solomon 1:13

  For God desires all things to be saved. Thus Solomon also says: 'God did not make death, nor does he rejoice in the destruction of the living' (Wisdom 1:13). He made the soul to exist; he created man for incorruption, whom he made in his own image. But men, deviating from the gift of nature, have rendered themselves subject to death, so that they may be corrupted like earthly beings. But God compels through tribulations to repentance, so that through repentance that evil accident of wickedness may be burned up and consumed, and perish; and that place of the soul, which was the possession of the accident of impiety, may be open for the reception of virtue and grace. It is certain, however, that the nature of the soul is precious, which, made in the likeness of God, admits the reception of all virtue; since it is not deprived of the fellowship of heavenly knowledge.

  Commentaries on the Twelve Davidic Psalms, On Psalm 1:48

• Wisdom of Solomon 2:6

  Come, therefore, let us enjoy the good things that are, and make use of the creatures as in our youth, quickly. Let us fill ourselves with precious wine and ointments, and let not the flower of the time pass by us. Let us crown ourselves with roses before they wither. Let no meadow be untouched by our luxury: let us everywhere leave signs of our joy (Wisdom 2:8 et seq.). All these things are left behind, and one will not carry anything with them except what they have received through the pleasure of the body. Finally, I have embraced this philosophy; and there is no truer one, except for that which asserts that the good is what is pleasant and enjoyable. Therefore, believe in either the philosophy or the wisdom of Solomon.

  On Cain and Abel, Book 1, Chapter 4:14

• Wisdom of Solomon 2:7

  But the luxurious say: Let us fill ourselves with costly wine and perfumes. For they anoint themselves with perfumes, who seek the pleasure of bodily fragrance. Yet those perfumes are accustomed to stir up the allure of lust. There is a different perfume of sobriety, about which the Church says to her spouse: Your name is poured out like perfume (Songs 1:2); and another oil by which the limbs and certain members of the soul are made fat. Therefore, David also says: You have made my head fat with perfume (Ps. 22:5). And this is the oil of gladness, with which Christ was anointed by God the Father, so that He might stand out above all His companions. This He commands to anoint our head, so that all insincere sadness may be covered with the oil of gladness; lest you appear to sell your fasting to men, lest you seem to grieve over the salvation of your soul. For no one who is sad is crowned, no one who is sorrowful triumphs. Therefore anoint your head, where the senses of the wise are; for the eyes of the wise are in his head. You are called to mysteries, and you do not know: you learn, when you come. And remember this: Like ointment on the head, which descends upon the beard of Aaron (Ps. 132:2), then you know what it means: Anoint your head; how you have pleased God, so that He might reveal His mysteries to you, and grant you spiritual grace.

  On Elijah and Fasting, PL 14.10.36

• Wisdom of Solomon 2:12

  Therefore, in this psalm, the Lord reproaches the Jews, saying, 'I am poor because of you, I am in pain for you, and yet you raised impious hands against me, saying: Let us kill the righteous one, for he is useless to us' (Wis. 2:12). Let us put wood into his bread (Jeremiah 11:19). He spoke well of bread in place of his flesh. He brought nourishment, they gave punishment in return for kindness. It is not surprising, therefore, that those who denied themselves the food of eternal life are hungry. They also cleverly combined these two things: Let us put wood into his bread. The Jews did not know what they were saying, and they were speaking a mystery. The Cross of Christ gave us Paradise. This is the wood that the Lord showed to Adam, saying that from the tree of life, which was in the middle of Paradise, it was to be eaten; but not from the tree of the knowledge of good and evil. Adam erred, did not keep the commandment, tasted the forbidden fruit. Through the wood we began to hunger; because his flesh received nourishment. Therefore the Lord joined flesh and wood in Christ, so that ancient hunger would cease and life would be restored. Blessed is the wood of the Lord, which crucified all sins. Blessed is the flesh of the Lord, which provided food for all!

  Commentaries on the Twelve Davidic Psalms, On Psalm 36:3

• Wisdom of Solomon 3:16

  Hence it is written: The children of adulterers will come to a complete end (Wisdom 3:16). Therefore, whoever does not follow the Father who is in heaven, but instead follows the earthly corruption, enters into the lineage of an earthly father. For as earthly, so are the earthly ones; so that his earthly life is without rest after death. He will not see eternal light forever; because he sought after worldly things. However, he who has followed Christ's glory, who has desired that light which enlightens every person coming into this world, will find and see eternal light; because Christ has redeemed him from death.

  Commentaries on the Twelve Davidic Psalms, On Psalm 49, Commentary

• Wisdom of Solomon 4:8-9

  The just man lives a good life in old age. It is not said "long" but "good", for the just man ages well; however, no one of the unjust, even if he lives a longer life than lively stags, lives a good life. For to live long is common for both the wise and the foolish, but to live well is special to the wise man, whose old age is venerable and whose old age is a blameless life: not long-lasting, as he says, nor calculated by the number of years, nor by the gray hair on his head, but by his senses. He, therefore, ages well who has sensed well.

  On Abraham, Book 2, Chapter 9

• Wisdom of Solomon 4:8-9

  Indeed, old age is venerable not by years grown grey, but by character. And the age of senescence, it is said, is a blameless life. Therefore, wherever generation is expressed, let Cain come first; wherever preaching of discipline is made, let Abel run ahead. Who would deny that even youth and itself in the beginnings of young adulthood fervently burn with the various allurements of passions? But when a more mature age is succeeded, as if by the storm of a youth's lasciviousness being dissipated, tranquility is restored and the weary soul withdraws its ship into certain quiet harbors. Thus, the tumultuous movements of our youth are calmed by the steady presence of faithful old age.

  On Cain and Abel, Book 1, Chapter 3

• Wisdom of Solomon 7:7

  But when God expands somewhere in tribulation; then the breadth of the heart will become like the innumerable sand of the sea. What is this breadth? Listen to the holy Solomon saying: I wished, and understanding was given to me; and I called upon, and the spirit of wisdom came upon me (Wisdom 7:7). For in order to receive wisdom from God, he asked not for riches, nor nobility, nor power; but he asked for wisdom, and in that he found all that he did not even ask for. Where the Scripture says that such was the breadth of his heart, as the innumerable sand of the sea (3 Kings 4:29). Hence, to perceive this breadth, he says, knowing about himself: In the breadth of your heart, describe it (Proverbs 7:3). And therefore, let the one who has wisdom not hold it in secret, not for a moment; but let him proclaim it with authority, everywhere that he feels it.

  Commentaries on the Twelve Davidic Psalms, On Psalm 44, Commentary

• Wisdom of Solomon 7:22

  We will now speak of the fact that no one is without sin, except God. We ask of our adversaries to teach that there is sin in the Holy Spirit. They cannot teach this, however, instead demanding an authoritative testimony showing why we teach from the Scriptures that the Holy Spirit has not sinned, as one reads of the Son that he has not committed sin. And they would accept that we teach with the authority of Scripture, since it is written, "Because in wisdom there is a spirit intelligent, holy, unique, manifold, subtle, mobile, penetrating, without blemish." The Scripture calls him "without blemish." But has it perhaps lied regarding the Son, so you might believe it has also lied regarding the Spirit? In fact, the prophet said in the same passage of the book of Wisdom that "nothing defiled gains entrance into her." Wisdom is without blemish, and its Spirit is without blemish. If, therefore, there is no sin in the Spirit, he is God. But how could the one who forgives sins be guilty of sin? Therefore he has not committed sin. And since there is no sin in him, he is not a creature. Every creature is in fact subject to sin. Only the eternal divinity is exempt from sin and without blemish.

  On the Holy Spirit 3.18.134-36

• Wisdom of Solomon 7:23

  If the Spirit came from one place and went to another, then the Father would also be in a place, as well as the Son. If he were to leave a place when sent by the Father or the Son, it would certainly seem, as in godless interpretations, that the Spirit, moving and going to a place, would leave the Father and the Son, as with a body. I say this after the manner of those who say that the Spirit has a descending movement. But the Father is not circumscribed by a place, since he is above all things—not only those of a corporeal nature but also invisible creatures. Nor is the Son limited by the places and times of his works, because as the creator of every creature he is above every creature. And neither is the Spirit of truth, being the Spirit of God, circumscribed by any kind of corporeal limit. Indeed, being incorporeal, he is higher than every intelligible created being, because of the unspeakable fullness of the divinity. He blows where he wills and inspires whom he wills, endowed with power over all things.

  On the Holy Spirit 1.11.117-18

• Wisdom of Solomon 7:26

  The apostle says that Christ is the image of the Father. He says in fact that he is the image of the invisible God, the firstborn of all creatures. He speaks of the firstborn, and not of the first created, so that we would believe that by nature he is generated, and first from all eternity. Elsewhere the apostle says, "He made him heir of all things, and through him he also made the world, the one who is the radiance of his glory and the imprint of his being." The apostle says that he is an image, and Arius says that he is different. Why, then, speak of an image, if he were not the same? People ordinarily do not accept the image of a portrait as being different from the original, but Arius asserts that the Father is different from the Son. He maintains that the Father generated someone who is different from him, as though he were incapable of generating someone like himself. The prophets say, "In your light we see light." They say, "He is a reflection of the eternal light, an unspotted mirror of the majesty of God and an image of his goodness." See in how many ways they speak. "Radiance," because the brightness of the Father's light is in the Son. "Unspotted mirror," since the Father is visible in the Son. "Image of his goodness," since it is not one body seen reflected in another but the whole power of the Godhead in the Son. "Image" teaches that here is no difference. "Imprint" indicates that he is the manifestation of the Father. "Splendor" bespeaks eternity. In fact, the "image" is not the bodily face, nor is it made with colors or from wax but is simply from God. He is from the Father, pouring forth from the spring.

  Exposition of the Christian Faith 1.7.48-49

• Wisdom of Solomon 7:26

  Therefore the Son is good, for He is the Radiance of eternal light, and the spotless mirror of God's majesty, and the image of His goodness (Wis. 7:26). How then is He not good, who is the image of goodness? For just as the image of God is God, but there is one God, so also the image of divine goodness is good, but there is one goodness. Certainly, it is useful for me to believe that God is good, since He will be the judge of my sins. Let those who do not wish to believe that He is good see to themselves. And so, because this man who is testing is a lawyer, as is shown in another book, he spoke well: No one is good except God (Mark 10:18); so that he might be reminded that it is written: You shall not put the Lord your God to the test (Deut. 6:16), but rather confess to the Lord, For He is good (Ps. 135:1). (Verse 21.) Finally, He often rebukes him, for he boasted in the law that he had kept all things from his youth; in order to expose his empty boasting, He shows him that he still lacks what is of the Law. And so he is brought to sadness by the command of mercy, so that a certain natural form of judgment might be given against him.

  Commentary on the Gospel of Luke, PL 1786C

• Wisdom of Solomon 7:27

  "O the depths of the riches, the wisdom and the knowledge of God! How inscrutable his judgments and unsearchable his ways! In fact, who has ever known the thoughts of the Lord? Or who has been his counselor? Or who has given him something, so as to receive something in return? Since from him, because of him and for him all things are. To him be glory forever." Of whom does this speak—the Father or the Son? Perhaps of the Father? But the Father is not the Wisdom of God, because the Wisdom of God is the Son. And what can Wisdom not do, of whom it is written, "Though one, she can do all things; though remaining in herself, she renews all things"? Thus we read that Wisdom is not something temporary but permanent. According to Solomon, then, Wisdom is all-powerful and permanent. You will also read that it is good, because it is written, "Against wisdom, wickedness cannot prevail."

  ON THE CHRISTIAN FAITH 4.143-44

• Wisdom of Solomon 7:29

  Who would ever ruin the loveliness of a beautiful face by joining it with a beast-like body and claws? Indeed, the appearance of virtue is admirable and splendid, and especially the beauty of wisdom, as the succession of events narrated by Scripture demonstrates. Wisdom is more dazzling than the sun, and, compared with the light of the constellations, it surpasses them all. Indeed, whereas the night absorbs their light, wickedness cannot overcome wisdom.

  On the Duties of the Clergy 2.13.64

• Wisdom of Solomon 8:7

  Wisdom does not live with vice in any way but unites without conflict with the other virtues. Her spirit is intelligent, without blemish, trustworthy, holy, loving of the good, acute, not opposed to any good, beneficent, stable, sure, possessing all virtues and seeing all. And then, "She teaches temperance and prudence, justice and fortitude."

  On the Duties of the Clergy 2.13.65

• Wisdom of Solomon 8:13

  Who would dare deny the immortality of the Son, simply because he has given immortality also to others? Indeed, it is written of the wisdom of God, "Through her I will obtain immortality." But the immortality of his nature is one thing and the immortality of ours another. Perishable things must not be compared with divine things: the being of the divinity is one alone and cannot die. Thus the apostle, though knowing that the soul and the angels are immortal, preached that God alone is immortal. In fact, even the soul dies: "The soul that sins will die." And neither is an angel immortal by nature, because his immortality is dependent on the will of the Creator.

  Exposition of the Christian Faith 3.3.18-9

• Wisdom of Solomon 11:20

  Therefore, because fire overflows and boils, water also overflowed on the earth, lest the heat of the rising sun and the burning stars should scorch it, and an unusual vapor should harm the tender beginnings of things. How many springs, rivers, and lakes water the lands; is it not because some internal fire sends up vapor within them? For from where would trees sprout, or grain and crops break forth or be ripened, unless an inner fire also gave them life? This fire is often struck out from stones, and frequently leaps out even from wood itself when it is being cut. Therefore, just as the creation of fire is necessary so that things may remain ordered and arranged, and the kindness of heaven may temper the harshness of the waters; so also the abundance of waters is not superfluous, lest one should consume the other, because unless there is a suitable measure of each, just as fire dries up water, so also water extinguishes fire. And so He has weighed and measured all things; for even the drops of rain are numbered for Him, as we read in the book of Job (Job 28:25). Knowing that there would easily be either a lack of things or the dissolution of the universe if one should prevail over the other, He has so balanced the losses of both; that fire should not consume too much, nor water overflow: but there should be a moderate reduction of each, which would remove the excess and preserve what is necessary.

  The Six Days of Creation, Book 2, PL 14