Lucas 6
Cyril of Alexandria · Comentário Patrístico (catena)
Lucas 6:2
[(as quoted by Aquinas, AD 1274)] But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ's disciples, as it follows, And certain of the Pharisees said unto them, Why do ye, &c. Tell me now, when a table is set before you on the sabbath day; do you not break bread? Why then do you blame others? — Catena Aurea by Aquinas
Lucas 6:3-4
[(as quoted by Aquinas, AD 1274)] As if He said, Whereas the law of Moses expressly says, Give a righteous judgment, and ye shall not respect persons in judgment, (Deut. 1:16, 17.) how now do ye blame My disciples, who even to this day extol David as a saint and prophet, though he kept not the commandment of Moses? — Catena Aurea by Aquinas
Lucas 6:3-4
Now although David acted contrary to what the law approves, he is rightly and justly esteemed by us as worthy of all admiration because he was truly a saint and prophet. Since the law of Moses expressly commands justice and does not consider the person being judged, "how," he says, "do you condemn my disciples while you still admire as a saint and prophet the blessed David, although he did not keep Moses' command?" — COMMENTARY ON LUKE, HOMILIES 21-22
Lucas 6:4
There is clearly indicated to us by the loaves of the showbread the bread that comes down from heaven to be set upon the holy tables of the churches and all the furniture of the table. Bread used for the performance of its mystical service was a plain type of the divine treasures. Spiritually the bread signifies the twelve apostles, of whom we shall speak in due order when our comments reach the disciples themselves. — COMMENTARY ON LUKE, HOMILIES 21-22
Lucas 6:6
[(as quoted by Aquinas, AD 1274)] But He taught things far beyond their comprehension, and opened to his hearers the way to future salvation by Him; and then after having first taught them, He suddenly showed His divine power, as it follows, and there was a man there whose right hand was withered. — Catena Aurea by Aquinas
Lucas 6:7
The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. — COMMENTARY ON LUKE, HOMILY 23
Lucas 6:8
[(as quoted by Aquinas, AD 1274)] For this is the way of the envious man, he feeds in himself his pang of grief with the praises of others. But the Lord knew all things, and searches the hearts; as it follows, But he knew their thoughts, and said to the man who had the withered hand, Rise up, and stand. And he arose, and stood forth, that perchance he might stir up the cruel Pharisees to pity, and allay the flames of their passion. — Catena Aurea by Aquinas
Lucas 6:8
Once more he spoke to this; "he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him." And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy. — COMMENTARY ON LUKE, HOMILY 23
Lucas 6:9
This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, "I will crush his foes before him and strike down those who hate him." But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law. — COMMENTARY ON LUKE, HOMILY 23
Lucas 6:9
[(as quoted by Aquinas, AD 1274)] This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, thou art become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest thy man servant and thy maid servant, and all thy cattle. (Exod. 20:23.) But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease? — Catena Aurea by Aquinas
Lucas 6:10-11
[(as quoted by Aquinas, AD 1274)] Thou perceivest, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy thou breathest forth death. — Catena Aurea by Aquinas
Lucas 6:12
[(as quoted by Aquinas, AD 1274)] Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation; and this we have marked in the fact, that Jesus went in to a mountain apart to pray. — Catena Aurea by Aquinas
Lucas 6:13-16
[(as quoted by Aquinas, AD 1274)] But mark the great carefulness of the Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother. But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew, "glorious power," or "answering;" but James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twin;" James the son of Alphæus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience." — Catena Aurea by Aquinas
Lucas 6:13-16
Our Lord Jesus Christ, having spent the night in prayer, and having conversed with His Father and God in heaven in a way ineffable and beyond our powers of understanding, and such as is known solely to Himself—even therein making Himself an example unto us of that which is necessary for salvation; for He taught us in what way we too may rightly and blamelessly offer our prayers—comes down from the mountain, and appoints those who were to be the world's teachers, according to the words He spake, "Ye are the light of the world." And of this appointment of the holy Apostles, the blessed David also makes mention, addressing himself, as it were, to Christ: "Thou shalt make them rulers over all the earth; they shall make mention of Thy name in every successive generation." For verily, while they were in the body, they made mention of the glory of Christ, telling His mystery both in cities and villages: and now that they have been called to the mansions that are above, none the less do they still even thus converse with us about Him, by the most wise history which they have written concerning Him. And those, indeed, who were appointed priests according to the law of Moses, even Aaron and his company, were made beautiful to the senses by vestments suitable to their priestly dignity; but the divine disciples, being adorned with spiritual gifts, had entrusted to them the ministry of the Gospel oracles. For it was said unto them, "Heal the sick: cast out daemons: cleanse lepers: raise the dead." And being thus invested with Christ's power, they have filled the whole world with astonishment. But mark the extreme moderation of the Evangelist: for he does not simply say that the holy Apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no one should venture to enrol himself in the company of those that were chosen. For as Paul saith, "No man taketh this honour upon himself, but he that is called by God." And though the holy Apostles were called by name to this great and splendid dignity, yet from time to time some men have gone to such a pitch of madness and audacity, as even to name themselves Apostles of Christ, and to usurp an honour not granted unto them. Of these the divine disciples have made mention; for they say, "Such are false apostles, deceitful workers, transforming themselves into angels of righteousness. And no wonder: for Satan even transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves into angels of righteousness." But we neither acknowledge nor will receive any one, except those only so named in the Evangelic writings, and him who was appointed after them, the most wise Paul: to whom also the Saviour Himself bore witness, saying, that "he is a vessel of election for Me, to carry My name before all the heathen." — Commentary on the Gospel of Luke, Sermon 23
Lucas 6:17
[(as quoted by Aquinas, AD 1274)] When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c. — Catena Aurea by Aquinas
Lucas 6:19
[(as quoted by Aquinas, AD 1274)] But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all. — Catena Aurea by Aquinas
Lucas 6:19
When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power. He did these works so that both the Jews, who had run together to him, and those from the country of the Greeks might know that Christ was not some ordinary man of those in our degree but, on the contrary, God. He honored these chosen disciples with the dignity of the apostolate. He was the Word that was made man but retained nevertheless his own glory. "For power went forth from him and healed all." Christ did not borrow strength from some other person, but being himself God by nature, even though he had become flesh, he healed them all, by the demonstration of power over the sick. — COMMENTARY ON LUKE, HOMILY 25
Lucas 6:20
[(as quoted by Aquinas, AD 1274)] After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life. In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things. — Catena Aurea by Aquinas
Lucas 6:21
[(as quoted by Aquinas, AD 1274)] After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now. But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things. — Catena Aurea by Aquinas
Lucas 6:22-23
The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet's crown, after having traveled by the same road. — COMMENTARY ON LUKE, HOMILY 27
Lucas 6:24
[(as quoted by Aquinas, AD 1274)] Having said before that poverty for God's sake is the cause of every good thing, and that hunger and weeping will not be without the reward of the saints, he goes on to denounce the opposite to these as the source of condemnation and punishment. But woe unto you rich, for ye have your consolation. — Catena Aurea by Aquinas
Lucas 6:29-30
[(as quoted by Aquinas, AD 1274)] But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation. Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And unto him that smiteth thee on the one cheek, offer also the other. But the Lord would moreover have us to be despisers of property. As it follows, And him that taketh away thy cloak, forbid not to take thy coat also. For this is the soul's virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends. — Catena Aurea by Aquinas
Lucas 6:36
[(as quoted by Aquinas, AD 1274)] Great then is the praise of mercy. For this virtue makes us like unto God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be ye then merciful, as your heavenly Father also is merciful. — Catena Aurea by Aquinas
Lucas 6:36
Closely neighbouring, so to speak, upon the virtues which we have just mentioned is compassion, of which He next makes mention. For it is a most excelling thing, and very pleasing to God, and in the highest degree becoming to pious souls: and concerning which it may suffice for us to imprint upon our mind that it is an attribute of the divine nature. "For be ye, He says, merciful, as also your heavenly Father is merciful." But that we shall be recompensed with bountiful hand by God, Who giveth all things abundantly to them that love Him, He has given us full assurance by saying, that "good measure, and squeezed down, and running over shall they give into your bosom:" adding this too, "for with what measure ye mete, it shall be measured to you." — Commentary on the Gospel of Luke, Sermon 29
Lucas 6:37
He cuts away from our minds a very unmanageable passion, the commencement and begetter of pride. For while it is men's duty to examine themselves, and to order their conduct according to God's will, they leave this alone to busy themselves with the affairs of others: and if they see any infirm, forgetting as it seems their own frailties, they make it an excuse for faultfinding, and a handle for calumny. For they condemn them, not knowing that being equally afflicted with the same infirmities as those whom they censure, they condemn themselves. For so also the most wise Paul writes, "for wherein thou judgest the other, thou condemnest thyself: for thou that judgest doest the same things." And yet it were rather our duty to have compassion on the infirm, as those who have been overcome by the assaults of the passions, and entangled without hope of escape in the meshes of sin, and to pray in their behalf, and exhort them, and rouse them up unto soberness, and endeavour ourselves not to fall into similar faults. "For he that judgeth the brother, as the disciple of Christ saith, speaketh against the law, and judgeth the law." For the lawgiver and judge is One: for the judge of the sinning soul must be higher than that soul: but since them art not so, the sinner will object to thee as judge, "why judgest thou thy neighbour?" But if thou venture to condemn him, having no authority thereto, it is thyself rather that will be condemned, inasmuch as the law permits thee not to judge others. Whoever therefore is guided by good sense, does not look at the sins of others, nor busies himself about the faults of his neighbour, but closely scans his own misdoings. Such was the blessed Psalmist, falling down before God, and saying on account of his own offences, "If Thou, O Lord, O Lord, closely regardest iniquities, who can endure?" And once again, putting forward the infirmity of human nature as an excuse, he supplicates for a not unreasonable pardon, saying, "Remember that we are earth." — Commentary on the Gospel of Luke, Sermon 29
Lucas 6:37-38
[(as quoted by Aquinas, AD 1274)] He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom. But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not. — Catena Aurea by Aquinas
Lucas 6:38
He has given us full assurance that God, who gives all things abundantly to those who love him, shall reward us with bountiful hand. He said, "Good measure, and squeezed down, and running over shall they give into your bosom." He added this too, "For with what measure you give, it shall be measured to you." There is, however, an apparent incompatibility between the two declarations. If we are to receive good measure, and squeezed down, and running over, how shall we be paid back the same measure we give? For this implies an equal reward, and not one of far-surpassing abundance. — COMMENTARY ON LUKE, HOMILY 29
Lucas 6:38
[(as quoted by Aquinas, AD 1274)] But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not. — Catena Aurea by Aquinas
Lucas 6:39-40
[(as quoted by Aquinas, AD 1274)] The Lord added to what had gone before a very necessary parable, as it is said, And he spake a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain unto an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be ye also followers of me, as I am of Christ (1 Cor. 1:11.). Since Christ therefore judged not, why judgest thou? for He came not to judge the world, but to show mercy. — Catena Aurea by Aquinas
Lucas 6:39-40
This parable He added as a most necessary appendage to what had been said. The blessed disciples were about to be the initiators and teachers of the world: it was necessary for them therefore to prove themselves possessed of every thing requisite for piety: they must know the pathway of the evangelic mode of life, and be workmen ready for every good work, and able to bestow upon well-instructed hearers such correct and saving teaching as exactly represents the truth. This they must do, as having already first received their sight, and a mind illuminated with the divine light, lest they should be blind leaders of the blind. For it is not possible for men enveloped in the darkness of ignorance, to guide those who are afflicted in the same way into the knowledge of the truth: for should they attempt it, they will both roll into the ditch of licentiousness. Next, overthrowing the vaunting passion of boastfulness, to which most men give way, that they may not emulously strive to surpass their teachers in honour, He added; "The disciple is not above his teacher;" and even if some make such progress, as to attain to a virtue that rivals that of their teachers, they will range themselves no higher than their level, and be their imitators. And Paul shall again be our warrant, saying, "Be ye imitators of me, as I also am of Christ." Since therefore the Teacher as yet judgeth not, why judgeth thou? For He came not to judge the world, but to shew pity. And according to the foregoing explanation, if I, He says, judge not, neither must you the disciple. But if thou art guilty of worse crimes than those for which thou judgest another, how canst thou keep thyself from shame when thou art convicted of it? And this the Lord made plain by another parable. — Commentary on the Gospel of Luke, Sermon 29
Lucas 6:41-42
He had previously shown us that judging others is utterly wicked and dangerous. It causes final condemnation. "Do not judge," he said, "and you shall not be judged." Do not condemn, and you shall not be condemned. By conclusive arguments, he persuades us to avoid the very wish of judging others. Deliver yourself first from your great crimes and your rebellious passions, and then you may set him right who is guilty of only minor offenses. — COMMENTARY ON LUKE, HOMILY 33
Lucas 6:41-42
[(as quoted by Aquinas, AD 1274)] As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies. That is to say, first show thyself clean from great sins, and then afterwards shalt thou give counsel to thy neighbour, who is guilty only of slight sins. — Catena Aurea by Aquinas
Lucas 6:43-44
See again, Christ commands that those who come to us must be distinguished not by their clothing but by what they really are. "By its fruit," he says, "the tree is known." It is ignorance and folly for us to expect to find the choicer kinds of fruits on thorns, grapes for instance, and figs. So it is ridiculous for us to imagine that we can find in hypocrites and the profane anything that is admirable, such as the nobleness of virtue. — COMMENTARY ON LUKE, HOMILY 33
Lucas 6:43-44
[(as quoted by Aquinas, AD 1274)] Each man's life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs. — Catena Aurea by Aquinas
Lucas 6:45
This is also made clear by another declaration of our Lord. "The good man," he says, "as out of a good treasure, pours forth from the heart, good things." One who is differently disposed, and whose mind is the prey of fraud and wickedness, necessarily brings forth what is concealed deep within. The things that are in the mind and heart boil over and are vomited forth by the stream of speech that flows out of it. The virtuous person therefore speaks such things as become his character, while one who is worthless and wicked vomits forth his secret impurity. — COMMENTARY ON LUKE, HOMILY 33
Lucas 6:45
[(as quoted by Aquinas, AD 1274)] But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart bringeth forth that which is good, and the evil man out of the evil treasure bringeth forth that which is evil. — Catena Aurea by Aquinas
Lucas 6:46
[(as quoted by Aquinas, AD 1274)] But Lordship both in name and reality belongs only to the Highest Nature. — Catena Aurea by Aquinas
Lucas 6:47-48
[(as quoted by Aquinas, AD 1274)] But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever cometh to me, and heareth my sayings, he is like to a man who built his house upon a rock, &c. — Catena Aurea by Aquinas
Lucas 6:49
[(as quoted by Aquinas, AD 1274)] Or they build upon the earth without foundation, who upon the quicksand of doubt, which relates to opinion, lay the foundation of their spiritual building, which a few drops of temptation wash away. — Catena Aurea by Aquinas