Lucas 9
Cyril of Alexandria · Comentário Patrístico (catena)
Lucas 9:1
[(as quoted by Aquinas, AD 1274)] It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his Month against me. (Isai. 10:14.LXX.) (in Thesaur. l. 12. c. 14.) Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself. — Catena Aurea by Aquinas
Lucas 9:1-2
The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon's wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed.…He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification. — COMMENTARY ON LUKE, HOMILY 47
Lucas 9:3
For this reason very fitly He bade them take nothing with them, wishing them both to be free from all worldly care, and so entirely exempt from the labours that worldly things occasion, as even to pay no regard to their necessary and indispensable food. But manifestly One Who bids them abstain even from things such as these, entirely cuts away the love of riches and the desire of gain. For their glory, He said, and, so to speak, their crown, is to possess nothing. And He withdraws them even from such things as are necessary for their use, by the command to carry nothing whatsoever, neither staff, nor scrip, nor bread, nor money, nor two coats. Observe, therefore, as I said, that He withdraws them from vain distractions, and anxiety about the body, and bids them have no cares about food, repeating to them, as it were, that passage in the Psalm: "Cast thy care upon the Lord, and He shall feed thee." For true also is that which Christ said: "Ye are not able to serve God and Mammon." And again; "For where thy treasure is, there will thy heart be also." That they may lead, therefore, a consistent and simple life, and, being free from vain and superfluous anxiety, may devote themselves entirely to the duty of proclaiming His mystery, and labour without ceasing in publishing to men everywhere the tidings of salvation, He commands them to be indifferent both as regards clothing and food. And to the same effect the Saviour elsewhere spake: "For let your loins, He says, be girt, and your lights burning." But by their loins being girt, He means the readiness of the mind for every good work: and by their lights burning, that their heart be filled with divine light. And in like manner the law also of Moses plainly commands those who ate of the lamb: "Thus shall ye eat it: your loins shall be girt: and your staves in your hands: and your sandals on your feet." Observe, therefore, that those in whom Christ, the true Lamb, dwells, must be like men girt for a journey: for they must "shoe their feet with the readiness of the Gospel of peace," as blessed Paul wrote unto us; and be clad as becometh wayfarers. For it is not fitting for those charged with the divine message, if they would prosper in their office, to remain stationary; but, as it were, they must constantly be moving forward, and run, not for an uncertainty, but to win a glorious hope. For even those who once had fallen under the hand of the enemy, if by faith they fight for Christ, the Saviour of us all, will inherit an incorruptible crown. — COMMENTARY ON LUKE, HOMILY 47
Lucas 9:4
He commanded them both to remain in one house, and from it to take their departure. For it was right that those who had once received them should not be defrauded of the gift. It is also right that the holy apostles themselves should not place any impediment in the way of their own zeal and earnestness in preaching God's message. This would happen if they allowed themselves to be carried off to various houses by those whose object was not to learn some necessary lesson but to set before them a luxurious table, beyond what was moderate and necessary. — COMMENTARY ON LUKE, HOMILY 47
Lucas 9:4
[(as quoted by Aquinas, AD 1274)] But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house ye enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness. — Catena Aurea by Aquinas
Lucas 9:5
[(as quoted by Aquinas, AD 1274)] For it is very improbable that those who despise the saving Word, and the Master of the household, will show themselves kind to His servants, and seek further blessings. — Catena Aurea by Aquinas
Lucas 9:11
[(as quoted by Aquinas, AD 1274)] Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently. — Catena Aurea by Aquinas
Lucas 9:12-13
[(as quoted by Aquinas, AD 1274)] For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said unto them, Give ye them to eat. But this was a command which the disciples were unable to comply with, since they had with them but five loaves and two fishes. As it follows, And they said, We have no more but five loaves and two fishes; except we go and buy meat for all this people. — Catena Aurea by Aquinas
Lucas 9:14
[(as quoted by Aquinas, AD 1274)] But that the difficulty of the miracle may be still more enhanced, the number of men is stated to have been by no means small. As it follows, And there were about five thousand men, besides women and children, (Mat. 14:21.) as another Evangelist relates. — Catena Aurea by Aquinas
Lucas 9:16
The feeding of the multitudes in the desert by Christ is worthy of all admiration. But it is also profitable in another way. We can plainly see that these new miracles are in harmony with those of ancient times. They are the acts of one and the same power. He rained manna in the desert upon the Israelites. He gave them bread from heaven. "Man did eat angels' food," according to the words of praise in the Psalms. But look! He has again abundantly supplied food to those who needed food in the desert. He brought it down, as it were, from heaven. Multiplying that small amount of food many times and feeding so large a multitude, so to speak, with nothing, is like that first miracle. — COMMENTARY ON LUKE, HOMILY 48
Lucas 9:16
[(as quoted by Aquinas, AD 1274)] This also He did purposely for our sakes, that we may learn that at the commencement of a feast when we are going to break bread, we ought to offer thanks for it to God, and to draw forth the heavenly blessing upon it. As it follows, And he blessed, and brake. — Catena Aurea by Aquinas
Lucas 9:17
But what was the result of the miracle? It was the satisfying of a large multitude with food. There were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here. There were also gathered twelve baskets of fragments. And what do we infer from this? A plain assurance that hospitality receives a rich recompense from God. The disciples offered five loaves. After a multitude this large had been satisfied, there was gathered for each one of them a basketful of fragments. Let nothing, therefore, prevent willing people from receiving strangers, no matter what there may be likely to blunt the will and readiness of men. Let no one say, "I do not possess suitable means. What I can do is altogether trifling and insufficient for many." Receive strangers, my beloved. Overcome that reluctance which wins no reward. The Savior will multiply the little you have many times beyond expectation. Although you give but little, you will receive much. For he that sows blessings shall also reap blessings, according to the blessed Paul's words. — COMMENTARY ON LUKE, HOMILY 48
Lucas 9:17
[Jesus] offers himself as the bread of life to those who believe in him. It is he who came down from heaven and gave life to the world. — COMMENTARY ON LUKE, HOMILY 48
Lucas 9:17
[(as quoted by Aquinas, AD 1274)] Nor was this all that the miracle came to; but it follows, And there was taken up of the fragments that remained, twelve baskets, that this might be a manifest proof that a work of love to our neighbour will claim a rich reward from God. — Catena Aurea by Aquinas
Lucas 9:18
You see the skillfulness of the question. He did not at once say, "Who do you say that I am?" He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. — COMMENTARY ON LUKE, HOMILY 49
Lucas 9:18
It came to pass that he was alone, praying. His disciples were with him. He asked them, "Whom do the multitudes say that I am?" Now the first thing we have to examine is what it was which led our Lord Jesus Christ to propose to the holy apostles this question or inquiry. No word or deed of his is either at an unseasonable time or without a fitting reason. Rather, he does all things wisely and in their season. What, therefore, do we say, or what suitable explanation do we find for his present acts? He had fed a vast multitude of five thousand men in the desert. How did he feed them? With five loaves! Breaking two small fish into morsels with them! These so multiplied out of nothing that twelve baskets of fragments even were taken up. The blessed disciples, therefore, were astonished as well as the multitudes, and saw by what had been wrought, that he is in truth God and the Son of God. — COMMENTARY ON LUKE, HOMILY 49
Lucas 9:18
[(as quoted by Aquinas, AD 1274)] Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights. Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instil into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am? — Catena Aurea by Aquinas
Lucas 9:19-20
Thou seest the skilfulness of the question. He did not at once say, "Whom do ye say that I am?" but refers to the rumour of those that were without, that having rejected it, and shewn it to be unsound, He may then bring them back to the true opinion. Which also happened: for when the disciples had said, "Some John the Baptist, and others Elijah, and others, that some prophet of those in old time has risen up;" He said to them, "But ye, whom do ye say that I am?" Oh! how full of meaning is that "ye!" He separates them from all others, that they may also avoid their opinions, and not conceive an unworthy idea of Him, nor entertain confused and wavering thoughts, themselves too imagining that John had risen again, or one of the prophets. Ye therefore, He says, who have been chosen; who by My decree have been called to the apostleship; who are the witnesses of My miracles; whom do ye say that I am? First before the rest Peter again springs forth, and makes himself the mouthpiece of the whole company, pouring forth the expression of love to God, and giving utterance to a correct and faultless confession of faith in Him, saying, "The Christ of God." The disciple is unerring: a thoroughly intelligent explainer of the mystery. For he does not simply say, that He is a Christ of God; but "the Christ" rather: for there are many who have been called "Christ," from having in various ways been anointed of God. For some have been anointed as kings; and some as prophets; while others, having received salvation by That Christ Who is the Saviour of all, even we ourselves, obtain the appellation of christ, as having been anointed by the Holy Ghost. For it is said in the words of the Psalmist, of those in old time, that is, before the coming of our Saviour: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us; "Thou hast gone forth to the salvation of Thy people: to save Thy christs." Christs therefore there are many, and they have so been called from the fact of having been anointed: but He Who is God the Father's Christ is One, and One only: not as though we indeed are christs, and not God's christs, but belonging to some other person: but because He and He alone has as His Father Him that is in heaven. Since therefore most wise Peter, confessing the faith correctly and without error, said, "The Christ of God," it is plain, that distinguishing Him from those to whom the appellation generally belongs, he referred Him to God, as being His sole Christ. For though He be by nature God, and shone forth ineffably from God the Father as His only begotten Word, yet He became flesh according to the Scripture. The blessed Peter therefore professed faith in Him, lending, as I before said, his words to the whole company of the holy apostles, and acting as spokesman for them all, as being more accurate than the rest. — COMMENTARY ON LUKE, HOMILY 49
Lucas 9:20
There are many who have been called Christ, from having in various ways been anointed by God. Some have been anointed as kings. Some have been anointed as prophets. They have been so called because they have been anointed. But he who is God the Father's Christ is One, and One only. Not as though we are christs, and not God's christs, belonging to some other person. There is only one Christ, because he and he alone has as his Father God who is in heaven. Since, therefore, most wise Peter, confessing the faith correctly and without error, said, "the Christ of God," it is plain that Peter referred to Jesus as God. For Peter confessed Jesus to be God's sole Christ, distinguishing him from those to whom the appellation generally belongs. For though he be by nature God and shone forth inexpressibly from God the Father as his only-begotten Word, yet he became flesh according to the Scripture. — COMMENTARY ON LUKE, HOMILY 49
Lucas 9:20
[(as quoted by Aquinas, AD 1274)] But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said unto them, Whom say ye that I am? How marked is ye! He excludes them from the other, that they may avoid their opinions; as if He said, Ye who by my decree are called to the Apostleship, the witnesses of my miracles, whom do ye say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek, τὸν χριστόν. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, Thou art Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God. But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not enquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honour, seeing that Him whom he marvelled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father's Substance was become man. — Catena Aurea by Aquinas
Lucas 9:21-22
When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. "For the Son of man," he said, "is about to suffer many things, and be rejected, and killed, and the third day he shall rise again." Wasn't it the duty of disciples to proclaim him everywhere? This was the very business of those appointed by him to the apostleship. But, as the sacred Scripture says, "There is a time for everything." There were things yet unfulfilled which must also be included in their preaching about him. They must also proclaim the cross, the passion, and the death in the flesh. They must preach the resurrection of the dead, that great and truly glorious sign by which testimony is borne him that the Emmanuel is truly God and by nature the Son of God the Father. He utterly abolished death and wiped out destruction. He robbed hell, and overthrew the tyranny of the enemy. He took away the sin of the world, opened the gates above to the dwellers upon earth, and united earth to heaven. These things proved him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion. — COMMENTARY ON LUKE, HOMILY 49
Lucas 9:21-22
[(as quoted by Aquinas, AD 1274)] It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things. — Catena Aurea by Aquinas
Lucas 9:23
[(as quoted by Aquinas, AD 1274)] Great and noble leaders provoke the mighty in arms to deeds of valour, not only by promising them the honours of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shows them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said unto all. — Catena Aurea by Aquinas
Lucas 9:24
What fear, therefore, can the saints now feel, if that which seemed to be hard proves rather joyous to them that bear it. — COMMENTARY ON LUKE, HOMILY 50
Lucas 9:25
Even though one has wealth and abundance of possessions, yet what profit has he from them when he has lost himself? Treasures profit not the wicked, but the fashion of this world passes away; and like clouds those pleasures recede, and riches fly away from those that possess them. But righteousness delivers from death. — COMMENTARY ON LUKE, HOMILY 50
Lucas 9:25
[(as quoted by Aquinas, AD 1274)] But that incomparable exercise of the passion of Christ, which surpasses the delights and precious things of the world, is alluded to when he adds, What is a man advantaged, if he gain the whole world and lose himself, or be a cast away? As if he says, When a man, through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but chooses to live splendidly in his riches, what advantage will he get then, when he has lost his soul? For the fashion of this world passeth away, and pleasant things depart as a shadow. (1 Cor. 7:31. Sap. 5:9.) For the treasures of ungodliness shall not profit, but righteousness snatches a man from death. (Prov. 10:2.) — Catena Aurea by Aquinas
Lucas 9:26
Those who are ashamed at him and at his words will meet with the reward they merit.…He also begets in them fear as well, in that he says that he shall descend from heaven, not in his former lowliness and humiliation, like unto us, but in the glory of his Father; even in godlike and transcendent glory, with the holy angels keeping guard around him. Most miserable, therefore, and ruinous would it be to be condemned of cowardice and indolence when the Judge has descended from above and the angelic ranks stand at his side. But great and most blessed and a foretaste of final blessedness it is to be able to rejoice in labors already accomplished and await the recompense of past toils. For such as these shall be praised, Christ himself saying unto them, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Savior of us all. — COMMENTARY ON LUKE, HOMILY 50
Lucas 9:26
[(as quoted by Aquinas, AD 1274)] Now he strikes fear into their hearts, when He says that He will descend from heaven, not in His former humility and condition proportioned to our capacities for receiving Him, but in the glory of the Father, with the Angels ministering unto Him. For it follows, When he shall come in his own glory, and his Father's, and of the holy angels. Awful then and fatal will it be, to be branded as an enemy, and slothful in business, when so great a Judge shall descend with the armies of Angels standing round Him. But from this you may perceive, that though He has taken to Himself our flesh and blood, the Son is no less God, seeing that He promises to come in the glory of God the Father, and that Angels shall minister to Him as the Judge of all, Who was made man like unto us. — Catena Aurea by Aquinas
Lucas 9:28-29
"I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God." … By the "kingdom of God" he means the sight of the glory in which he will appear at his revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did he make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that his garments even glittered with rays of fire and seemed to flash like lightning. — COMMENTARY ON LUKE, HOMILY 51
Lucas 9:28-29
[(as quoted by Aquinas, AD 1274)] Not as though His body changed its human form, but a certain glistening glory overspread it. — Catena Aurea by Aquinas
Lucas 9:30-31
[(as quoted by Aquinas, AD 1274)] The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross. — Catena Aurea by Aquinas
Lucas 9:30-31
Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another. — COMMENTARY ON LUKE, HOMILY 51
Lucas 9:33
[(as quoted by Aquinas, AD 1274)] For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount. He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it? — Catena Aurea by Aquinas
Lucas 9:33
The dispensation was still at its beginning and not yet fulfilled. How would it have been fitting for Christ to abandon his love for the world and depart from his purpose of suffering on its behalf? By undergoing death in the flesh and by abolishing death by the resurrection from the dead, he redeemed all under heaven. Peter therefore knew not what he said. — COMMENTARY ON LUKE, HOMILY 51
Lucas 9:35
[(as quoted by Aquinas, AD 1274)] How then should men suppose Him who is really the Son to be made or created, when God the Father thundered from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted, He ordered them then to obey Him, when He added, Hear ye him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone. — Catena Aurea by Aquinas
Lucas 9:38
This lesson proves that he delivered us from the power of unclean spirits. We heard read that a man ran toward him from among the crowd and related the intolerable illness of his son. He said that he was cruelly torn by an evil spirit and suffered violent convulsions. The manner of his approach was not free from fault, because he shouted loudly against the company of the holy apostles, saying that they could not rebuke Satan. It would have been more fitting for him to honor Jesus when asking his aid and imploring grace. He grants us our request when we honor and confide in him as being the Almighty, whose power nothing can withstand. — COMMENTARY ON LUKE, HOMILY 52
Lucas 9:40
The father of the demoniac was rude and not courteous. He did not simply ask for the healing of the child, and in so doing crown the healer with praises. On the contrary, he spoke disrespectfully of the disciples and found fault with the grace given them. "I brought him," he says, "to your disciples, and they could not cast it out." It was owing to your lack of faith that the grace did not help. Do you not understand that you were the cause that the child was not delivered from his severe illness? — COMMENTARY ON LUKE, HOMILY 52
Lucas 9:41
[(as quoted by Aquinas, AD 1274)] As if not knowing how to continue in the right beginnings. Now Christ disdains to dwell with those who are thus disposed. Hence He says, How long shall I be with you, and suffer you? Feeling troubled with their company, because of their evil deeds. — Catena Aurea by Aquinas
Lucas 9:41
The man was thoroughly an unbeliever and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. Christ does not want to be with those who think this way and have fallen into this wickedness. If one may speak in the manner of people, Christ is tired and weary of them. He teaches us this saying, "How long am I to be with you and bear with you?" The father says that the disciples, who received at Christ's wish power to cast them out, were powerless to cast out evil spirits. He finds fault with the grace itself, rather than with those who received it. It was wicked blasphemy, because if grace is powerless, the fault and blame is not with those who received it but rather with the grace itself. Anyone who wishes may see that the grace that worked in them was Christ's grace. — COMMENTARY ON LUKE, HOMILY 52
Lucas 9:43
[(as quoted by Aquinas, AD 1274)] (non occ.) Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps. 21:5.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c. — Catena Aurea by Aquinas
Lucas 9:43
[(as quoted by Aquinas, AD 1274)] Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits. — Catena Aurea by Aquinas
Lucas 9:44
The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another, but they were alike in size and appearance. Of these, one was called "the lord," and the other was called "sent-away." When the lot was cast for the one called "lord," it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of "sent-away." Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction. — COMMENTARY ON LUKE, HOMILY 53
Lucas 9:44
[(as quoted by Aquinas, AD 1274)] He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, "Have we then been deceived in that we thought him to be God?" That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended. — Catena Aurea by Aquinas
Lucas 9:44
In order that those who were going to teach the whole world might know exactly his mystery, he usefully and necessarily explains it clearly to them beforehand. He says, "Lay these words to your hearts; for the Son of man is about to be delivered into the hands of men." The reason that led Christ to speak this is, I think, a subject both useful and necessary for our consideration. He had then led Peter, James and John up into the mountain. He was transfigured before them, and his countenance shone as the sun. He showed them the glory, with which in due time he will arise upon the world. He will come, not in humiliation such as ours or in the lowliness of the human condition as such, but in the majesty and splendor of the Godhead, and in transcendent glory. Again, when he came down from the mountain, he delivered a man from a wicked and violent spirit. He certainly was ready to bear for our sakes his saving passion and endure the wickedness of the Jews. As the minister of his mysteries, he by the grace of God "tasted death for every man." When this happened, there is nothing unlikely in supposing that the disciples would be troubled. Perhaps in their secret thoughts even they would say, "How is One so glorious, who raised the dead by his godlike power, rebuked the seas and winds, and by a word crushed Satan, now seized as a prisoner and caught in these murderers' traps? Were we mistaken in thinking that he is God? Have we fallen from the true opinion regarding him?" Those who did not know the mystery that our Lord Jesus Christ would endure the cross and death would find therein an occasion of stumbling. — COMMENTARY ON LUKE, HOMILY 53
Lucas 9:45
[(as quoted by Aquinas, AD 1274)] Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.) — Catena Aurea by Aquinas
Lucas 9:46
[(as quoted by Aquinas, AD 1274)] (non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man's heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them. — Catena Aurea by Aquinas
Lucas 9:47
What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what is meant by one man being higher than another is.…Christ brought forward the child as a pattern of simplicity and innocence, and set him by him. He showed him as in an object lesson, that he accepts and loves those who are like the child. He thinks they are worthy of standing at his side, as being like-minded with him and anxious to walk in his steps. — COMMENTARY ON LUKE, HOMILY 54
Lucas 9:47
The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture, like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root.…In what way does the Physician of souls amputate pride's passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people. — COMMENTARY ON LUKE, HOMILY 54
Lucas 9:47
[(as quoted by Aquinas, AD 1274)] But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles' sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one's power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. — Catena Aurea by Aquinas
Lucas 9:48
[(as quoted by Aquinas, AD 1274)] Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence? Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself. — Catena Aurea by Aquinas
Lucas 9:48
Christ calls him least whom lowly things please and who from modesty does not think highly of himself. This person pleases Christ. It is written that "every one that exalts himself shall be humbled, and he that humbles himself shall be exalted." Christ himself somewhere says, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." The ornament of a sanctified soul is a poor and humble mind.… Let the illness of pride be far from those who love Christ. Let us rather consider our companions as better than we are and be anxious to decorate ourselves with the humility of mind that is well pleasing to God. Being simpleminded, as fits saints, we will be with Christ who honors simplicity. — COMMENTARY ON LUKE, HOMILY 54
Lucas 9:49-50
What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then; for I will tell you as well as I can. The Saviour gave the holy Apostles authority over unclean spirits, to cast them out, and to heal all disease and all sickness among the people. And so they did; nor was the grace given them ineffectual. For they returned with joy, saying; "Lord, even the devils are subject to us in Thy name." They imagined, therefore, that leave was given not to any one else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near, and want to learn, whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher. We find something like this also in the ancient sacred Scriptures. For God once said to the hierophant Moses: "Choose thee seventy men of the elders of Israel, and I will take of the Spirit that is upon thee, and give it," He says, "to them." And when those who were chosen had assembled at the former tabernacle, two men only excepted, who had remained in the camp, and the spirit of prophecy descended upon them, not only those who were assembled in the holy tabernacle prophesied, but those also who had remained in the camp. But "Jeshua, it says, who stood before Moses, said, Eldad and Midad, lo! they prophesy in the camp. My lord Moses forbid them. And Moses said unto Jeshua, Enviest thou me? Would that all the Lord's people were prophets, the Lord putting His Spirit upon them." But it was Christ Who at that time made the hierophant Moses thus speak by the Holy Ghost: and here also in person He saith to the holy Apostles; "Forbid not him who is crushing Satan," that is, in His name, "for he is not against you," He says; "for he who is not against you is on your part." For on the part of us who love Christ, are all who wish to act to His glory, and are crowned by His grace. And this is a law to the churches continuing even to this day. For we honour only those who lift up holy hands, and purely and without fault or blame, in Christ's name, rebuke unclean spirits, and deliver multitudes from various diseases: for we know that it is Christ Who worketh in them. — COMMENTARY ON LUKE, HOMILY 55
Lucas 9:49-50
[(as quoted by Aquinas, AD 1274)] But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this. As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace. — Catena Aurea by Aquinas
Lucas 9:49-50
"Teacher, we saw one casting out devils in Thy name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favoured? Have even they admitted within them a passion so abominable and hateful to God? "We saw one, they say, casting out devils in Thy name, and we forbade him." Tell me, dost thou forbid one who in Christ's name troubles Satan, and crushes evil demons? How was it not thy duty rather to reflect, that he was not the doer of these wonders, but that the grace which was in him wrought the miracle by the power of Christ? How therefore dost thou forbid him who in Christ wins the victory? "Yes," he saith; "for he followeth not with us." Oh blind speech! For what if he be not numbered among the holy Apostles, who is crowned with Christ's grace, yet is he equally with you adorned with apostolic powers. There are many diversities of Christ's gifts, as the blessed Paul teacheth, saying; "that to one is given the word of wisdom, but to another the word of knowledge: and to another faith; and to another gifts of healings." — COMMENTARY ON LUKE, HOMILY 55
Lucas 9:51
[(as quoted by Aquinas, AD 1274)] When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c. — Catena Aurea by Aquinas
Lucas 9:51
It says, "When the days drew near for him to be received up, he set his face to go to Jerusalem." This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his "set his face." — COMMENTARY ON LUKE, HOMILY 56
Lucas 9:52-53
[(as quoted by Aquinas, AD 1274)] And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face: and they went, and altered into a village of the Samaritans, to make ready for him. And they did not receive him. But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a kind of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them. — Catena Aurea by Aquinas
Lucas 9:52-53
It benefited them also in another way: they were to be the instructors of the whole world, and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, therefore, while seeking to fulfil their mission, they must fall in with wicked men, who would reject the divine tidings, and, so to speak, not receive Jesus to lodge with them. Had Christ, therefore, praised them for wishing that fire should come down upon the Samaritans, and that so painful a torment should be inflicted upon them, they would have been similarly disposed in many other instances, and when men disregarded the sacred message, would have pronounced their condemnation, and called down fire upon them from above. And what would have been the result of such conduct? The sufferers would have been innumerable, and no longer would the disciples have been so much physicians of the sick, as torturers rather, and intolerable to men everywhere. For their own good, therefore, they were rebuked, when thus enraged beyond measure at the contumely of the Samaritans: in order that they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness; not revengeful; not given to wrath, nor savagely attacking those who offend them. — COMMENTARY ON LUKE, HOMILY 56
Lucas 9:52-53
It would be untrue, then, to affirm that our Saviour did not know what was about to happen: for as He knows all things, He knew, of course, that His messengers would not be received by the Samaritans. Of this there can be no doubt. Why, then, did He command them to precede Him? The reason of it was His custom assiduously to benefit the holy Apostles in every possible way: and for this end His practice sometimes was to put them to the proof. As for instance, He was sailing once upon the lake of Tiberias with those named above; and while so doing he fell asleep purposely: and a violent wind having risen upon the lake, a rough and unusual storm began to rage, and the boat was in danger, and the crew in alarm. For He intentionally permitted the storm and the fury of the tempest to rage against the ship, to try the faith of the disciples, and to make manifest the greatness of His power. And this, also, was the result. For they, in the littleness of their faith, said, "Master, save us, we perish." And He at once arose and shewed that He is Lord of the elements; for He rebuked the sea and the tempest, and there was an exceeding great calm. And so also on this occasion: He knew, indeed, that those who went forward to announce that He would lodge with them would not be received by the Samaritans; but He permitted them to go, that this again might be a means of benefiting the holy Apostles. What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the contumelies of the Jews; He was about to be set at nought by the scribes and Pharisees; and to suffer those things which they inflicted upon Him when they proceeded to the accomplishment of all violence and wicked audacity. In order, therefore, that they might not be offended when they saw Him suffering, as understanding that He would have them also to be patient, and not to murmur greatly, even though men treat them with contumely, He, so to speak, made the contempt they met with from the Samaritans a preparatory exercise in the matter. They had not received the messengers. It was the duty of the disciples, treading in the footsteps of their Lord, to bear it patiently as becometh saints, and not to say anything of them wrathfully. But they were not yet so disposed; but being seized with too hot indignation, they would have called down fire upon them from heaven, as far as their will went. But Christ rebuked them for so speaking. — COMMENTARY ON LUKE, HOMILY 56
Lucas 9:54
[(as quoted by Aquinas, AD 1274)] But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c. — Catena Aurea by Aquinas
Lucas 9:55
For their benefit, he rebuked the disciples and gently restrained the sharpness of their wrath, not permitting them to grumble violently against those who sinned. He rather persuaded them to be patient and to cherish a mind that is unmovable by anything like this. — COMMENTARY ON LUKE, HOMILY 56
Lucas 9:55
Christ rebuked them for their own good when they were enraged beyond measure at the hatred of the Samaritans. He did this so they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness, not revengeful. They must not be given to wrath or savagely attack those who offend them. — COMMENTARY ON LUKE, HOMILY 56
Lucas 9:57-58
He rebuked him not to reproach him but rather to correct him, so that he might of his own desire grow better and become eager in following the ways of virtue.… The simple meaning of the passage that is at hand follows. The beasts and birds have dens and dwellings, but I have nothing to offer of those things that are the objects of general pursuit. I do not have a place where to dwell, rest and lay my head. Profounder thoughts achieve the inner and secret symbolism of the passage. He seems to mean by the foxes and birds of heaven those wicked, cunning and impure powers, the herds of demons.… We affirm that he did not say this about the material and visible birds. He said this about those impure and wicked spirits that often remove the heavenly seed that fell on the hearts of people and carry it away, so that they may not bring forth any fruit. As long as the foxes and birds have holes and dens in us, how can Christ enter? Where can he rest? — COMMENTARY ON LUKE, HOMILY 57
Lucas 9:57-58
[(as quoted by Aquinas, AD 1274)] (non occ.) Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, us they went in the way, a certain man said unto him, Lord, I will follow thee. First indeed there is much tardiness implied in the manner of his coming. It is next shown that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honour of the Apostleship. Whereas Paul says, No one taketh the honour to himself but he that is called of God. (Heb. 5:4.) In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him. It follows, And Jesus says to him, The foxes have holes, &c. Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in thee, how shall Christ rest in thee? What fellowship has light with darkness? (2 Cor. 6:14.) — Catena Aurea by Aquinas
Lucas 9:57-58
A certain man came near to Christ the Savior of us all, saying, "Teacher, I will follow you wherever you go." Christ rejected the man, saying that the foxes have holes, and the birds of heaven a place to lodge in; but he had no place to lay his head.… It is easy for anyone that will examine such matters accurately to perceive that in the first place there was great ignorance in his manner of coming near. Second, it was full of excessive presumptuousness. His wish was not simply to follow Christ, as so many others of the Jewish multitude did, but rather to thrust himself into apostolic honors. This was the following that he was seeking, being self-called. The blessed Paul writes that no one takes the honor to himself unless he is called of God, as Aaron also was. Aaron did not enter the priesthood through himself, but on the contrary, God called him. We find none of the holy apostles promoted himself to the office of apostle but rather received the honor from Christ. He said, "Come after me, and I will make you to become fishers of men." This man, as I said, boldly took upon himself honorable gifts, and, although no one called him, thrust himself into what was above his rank. — COMMENTARY ON LUKE 57
Lucas 9:59-60
What, then, was the Saviour's answer? "Leave the dead burying their dead: but go thou, preach the kingdom of God." For there were, no doubt, other guardians and relatives of his father: but as I consider dead, because they had not yet believed in Christ, nor been able to receive the new birth by holy baptism unto the life incorruptible. Let them, He says, bury their dead, because they also have within them a dead mind, nor as yet have been numbered among those who possess the life that is in Christ. From this, then, we learn, that the fear of God is to be set even above the reverence and love due to parents. For the law of Moses also, while it commanded, in the first place, that "thou shalt love the Lord God with all thy soul, and all thy might, and all thy heart:" put as second to it the honour due to parents, saying, "Honour thy father and thy mother." For come, and let us examine the matter in dispute, and inquire what is the reason why we consider the honour and love due to parents, not a thing to be neglected, but, on the contrary, carefully to be attended to. One may say, then, that is because we have our being by their means. But the God of all brought us into being, when we absolutely did not exist. He is the Creator and Maker of all: and, so to speak, the principle and radical essence of everything. For to everything existence is His gift. The father, then, and mother, were the means by which their offspring came into existence. Ought not, therefore, the primary Author justly to be loved more than the secondary and subsequent? And will not He Who gave the more precious gifts require of us the more marked honour? Our endeavours, therefore, to please our parents must give way to our love to God, and human duties must yield precedence to those which are divine. And this the Saviour has Himself taught us, saying, "He who loveth father or mother more than Me, is not worthy of Me: and he who loveth son or daughter more than Me, is not worthy of Me." He does not say that they are condemned for simply loving, but for loving them more than Me. He permits sons and daughters, therefore, to love their parents, but not more than they do Him. When therefore any thing which concerns God's glory has to be done, let no impediment stand in the way; let thy earnestness be without pretext: thy zealous exertions ardent and irrepressible. Forthwith let father and mother and children be disregarded, and the power of natural affection towards them cease, and yield the victory to the love of Christ. — COMMENTARY ON LUKE, HOMILY 58
Lucas 9:59-60
[(as quoted by Aquinas, AD 1274)] Or else, his father was borne down with years, and he thought he was doing an honourable act in proposing to pay the kind offices which were due to him, according to Exodus, Honour thy father and thy mother. (Exod. 20:12.) Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born. But the God of all, when as yet we were not, brought us into being, our parents were made the ministers of our introduction. — Catena Aurea by Aquinas
Lucas 9:61-62
[(as quoted by Aquinas, AD 1274)] Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shows that he was still somehow divided from the Lord, in that he had not yet resolved, to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal betokens one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends. — Catena Aurea by Aquinas