Lucas 11
John Chrysostom · Comentário Patrístico (catena)
Lucas 11:2
[(as quoted by Aquinas, AD 1274)] For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also. — Catena Aurea by Aquinas
Lucas 11:3
[(as quoted by Aquinas, AD 1274)] (Hom. 23. in Matt.) We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us. — Catena Aurea by Aquinas
Lucas 11:4
[(as quoted by Aquinas, AD 1274)] Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish. — Catena Aurea by Aquinas
Lucas 11:9
[(as quoted by Aquinas, AD 1274)] (Hom. 23. in Matt.) Now by asking, He means prayer, but by seeking, zeal and anxiety, as He adds, Seek, and ye shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shows also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened unto you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore he did not at once consent that you might entreat. — Catena Aurea by Aquinas
Lucas 11:17
[(as quoted by Aquinas, AD 1274)] (Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation. — Catena Aurea by Aquinas
Lucas 11:18
[(as quoted by Aquinas, AD 1274)] (ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet. — Catena Aurea by Aquinas
Lucas 11:19
[(as quoted by Aquinas, AD 1274)] (Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, "My disciples," but your sons, wishing to soothe their wrath. (ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary. — Catena Aurea by Aquinas
Lucas 11:20
[(as quoted by Aquinas, AD 1274)] (Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things? — Catena Aurea by Aquinas
Lucas 11:21
[(as quoted by Aquinas, AD 1274)] (Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause. — Catena Aurea by Aquinas
Lucas 11:23
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth. (Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together. — Catena Aurea by Aquinas
Lucas 11:26
[(as quoted by Aquinas, AD 1274)] (Hom. 43. in Matt.) Now the evil spirits who dwell in the souls of the Jews, are worse than those in former times. For then the Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. (ut sup.) Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first; for if enlightened and released from our former sins we again return to the same course of wickedness, a heavier punishment will await our latter sins. — Catena Aurea by Aquinas
Lucas 11:27-28
Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue? — Homily on the Gospel of Matthew 44
Lucas 11:32
[(as quoted by Aquinas, AD 1274)] (non occ.) The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. (Hom. 43. in Matt.). For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here. — Catena Aurea by Aquinas
Lucas 11:35-36
[(as quoted by Aquinas, AD 1274)] (Hom. 20. in Matt.) If then we have corrupted the understanding, which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore, that the light which is in thee be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If thy whole body therefore be full of light, &c. &c. — Catena Aurea by Aquinas
Lucas 11:41
[(as quoted by Aquinas, AD 1274)] (Hom. 72. in Joan.) Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful, He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound. — Catena Aurea by Aquinas
Lucas 11:42
[(as quoted by Aquinas, AD 1274)] (Hom. 73. in Matt.) Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done. — Catena Aurea by Aquinas
Lucas 11:44
[(as quoted by Aquinas, AD 1274)] (Hom. 73.) But that the Pharisees were so, cannot be wondered at. But if we who are counted worthy to be the temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness. — Catena Aurea by Aquinas
Lucas 11:50
[(as quoted by Aquinas, AD 1274)] (Hom. 74. in Matt.) But if He means that the Jews are about to suffer worse things, this will not be undeserved, for they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but did likewise; yet it will not be that one shall suffer punishment for the sins of others. — Catena Aurea by Aquinas