Lucas 11

Theophylact of Ohrid

Lucas 11:1

The disciple of Christ is zealous for the disciples of John and therefore desires to learn how to pray. The Savior did not reject the desire of the disciples, but teaches them. — Commentary on Luke

Lucas 11:2

[(as quoted by Aquinas, AD 1274)] But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things. — Catena Aurea by Aquinas

Lucas 11:2

"Our Father," He says, "who art in heaven." Note the power of prayer. It immediately lifts you up on high and, since you call God Father, persuades you in every way not to lose the likeness of the Father, but to strive to become like Him. He did not say "my Father," but "our Father," stirring you to brotherly love and urging you to love all people as brothers in general. By saying "in heaven," He does not confine God to them, but lifts the listener up to the heavens and draws him away from earthly things. "Hallowed be Thy name," that is, "may it be glorified," meaning: order our life so that it may be to Thy glory. For just as the name of God is blasphemed because of the wicked, so it is glorified by those who lead a virtuous life. The sinner does not pray for the Kingdom of God, for he does not desire its coming on account of the punishments awaiting him there. On the contrary, the righteous man prays that it would come sooner, so that he might be freed from the temptations here and find rest. "Thy will be done... as in heaven" — among the Angels, so also among us men "on earth." For the Angels do all things and in all things according to the will of God. — Commentary on Luke

Lucas 11:3

Teach us to ask for "bread" only "daily," that is, useful for our existence and for the sustenance of life, by no means superfluous, but necessary. — Commentary on Luke

Lucas 11:4

Not to enter "into temptation" means not to rush toward temptations. For we ought to pray to God not that He send temptation upon us, but that He avert it; and if it befalls us, we must bear it with courage. It should be said that there are two kinds of temptations. Some are voluntary, such as drunkenness, murder, adultery, and other passions; for we fall into these temptations voluntarily. Other temptations are involuntary, to which rulers and the powerful subject us. From voluntary temptations, that is, from the passions, we must flee, pray for deliverance from them, and say "lead us not," that is, do not allow us to fall "into temptation," that is, into voluntary passion. For he brings about both involuntary and voluntary temptations. Therefore, when you involuntarily endure a temptation from a person, do not consider that person the cause of your temptation, but the evil one. For he instigates the person to rage against you and act furiously. — Commentary on Luke

Lucas 11:5-6

The Lord, teaching us to pray without laziness, tells a parable and an example. What then does the parable mean? By "midnight" He refers to the last days of life, upon reaching which people begin to sympathize with the good and turn toward God. For He is a friend who loves all and desires the salvation of all (1 Tim. 2:4). Thus, many "at midnight," that is, at the end of life, come to God as a friend and say: "give three loaves," that is, faith in the Trinity; for "a friend has come," that is, the Angel who takes the soul. Moreover, every Angel is a friend, as the Lord also says that there is joy in heaven over the salvation of a person (Luke 15:10). — Commentary on Luke

Lucas 11:5-8

[(as quoted by Aquinas, AD 1274)] God is that friend, who loveth all men, and wills that all should he saved. Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger. — Catena Aurea by Aquinas

Lucas 11:7

"Children" resting "on the bed" are people who have converted and thereby become children of the Lord and have been deemed worthy to rest together with Him. — Commentary on Luke

Lucas 11:8

"Importunity" he calls the intense and prolonged prayer with patience. Understand it also in another way, namely: by "midnight" understand the force and the middle of temptations. For every temptation is a night, and the middle of temptations is, without doubt, midnight. So when someone is in the middle of temptations, he comes to God Who loves us and says: "lend me three loaves," that is, the salvation of body, soul, and spirit. For temptations threaten danger to these three. And who is the "friend" who has come off the road? Without any doubt, it is the Lord, Who tests us in temptations and desires to taste of our salvation. The one who has fallen into temptations, being unable by himself to withstand them and to receive the Lord, has nothing to set before Him. "The locked doors" means that we must be prepared before temptations, and when we fall into them, the door to preparation is already locked, and we, finding ourselves unprepared, will be in danger unless God helps. "Children" are (since they turned earlier) those who through virtue have become sons of God, recline and rest in God. — Commentary on Luke

Lucas 11:9

See what precision there is in the words. The Lord did not say "ask" and it will be given to you, but "keep asking," that is, seek unceasingly. — Commentary on Luke

Lucas 11:10

"Everyone who asks receives." Does the one who asks for useless things receive? No. For, first of all, a request for useless things cannot even be called a request before God. For whoever prays to God must ask for what He gives. And if someone asks for useless things, he makes his request not to God, for He does not give what is not beneficial. — Commentary on Luke

Lucas 11:13

Then hear how the Lord Himself also teaches us to ask for what we ought to ask. He says: a son asks for "bread" and "fish" and "an egg." Therefore, just as these items constitute food for a person, so too our petitions should be beneficial to us and serve as help. By the one asking for "bread," understand, perhaps, everyone who asks that the faith in the Trinity and the correctness of the dogmas be revealed to him. For these, as that which strengthens the heart, are bread. And the one who asks for "fish" is he who, being in the sea of this life, asks God for help so that he, like a fish, might be preserved alive and unsubmerged amid temptations. And the one who asks for "an egg" is he who desires that the offspring of virtuous souls be given to him — souls which, having taken wings, having soared in spirit, and having flown above the earth, may rightly be likened to birds. — Commentary on Luke

Lucas 11:14

[(as quoted by Aquinas, AD 1274)] Now he is called κωφὸς, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing. — Catena Aurea by Aquinas

Lucas 11:14

"Mute" is often used to refer to one who does not speak; but it also refers to one who does not hear, or more precisely, one who neither hears nor speaks. Those who have been deaf from birth also do not speak. This happens to them by necessity, for we speak what we learn through hearing. When someone does not hear, in all likelihood he does not speak either. Unless someone's hearing was damaged later, from illness — nothing prevents such a person from speaking. The one brought to Christ was mute in both respects: in tongue and in ear. He is an image of human nature, which, being possessed by demons, was capable neither of hearing the words of God, nor still less of proclaiming them. But the Lord, having come and cast out the demons — that is, passionate and demonic deeds — made it so that we not only speak but also preach the truth. For the words of God must not only be heard but also recounted to others. So let us who have demonic deeds within us hear this — we who think to teach others and allow ourselves to be called teachers by men. For when the demon departs, then there is true eloquence and teaching; but so long as the works of demons (the passions) remain within us, we do not speak, even though we appear to be speaking. — Commentary on Luke

Lucas 11:15-16

The Pharisees slander the miracle and revile the Lord as a deceiver. They say: He is in league with the prince of demons and with his assistance "casts out demons." — Commentary on Luke

Lucas 11:17-18

The Lord says to them: how is it possible for a demon to cast out another demon? This would already be the destruction of his kingdom. For if they place their kingdom and rest in dwelling within people, and their own prince casts them out, then it is clear that he is destroying himself. For "every kingdom divided" against itself and thrown into turmoil is brought to ruin, and "a house divided... shall fall." By "house," will you understand a building? Very well. For a building stands only so long as it maintains its unity, but when the walls separate from one another, it falls. Will you understand by "house" those living in the house? They too, as long as they keep peace, stand, but if they rise up against one another, they fall. — Commentary on Luke

Lucas 11:19

Let it be so, that "I cast out demons... by the power of Beelzebul"; but "your sons," that is, the apostles, "by whose power do they cast them out?" Is it not obvious that it is by My name? How then do you say about Me that I cast out demons through Beelzebul, being in need of his power, when your sons, namely the apostles, cast them out by My name? Truly, they will judge you. For if they cast out demons by My name, then I Myself obviously have no need of the power of another. — Commentary on Luke

Lucas 11:20

I cast out demons "by the finger of God," that is, by the Holy Spirit, and not by an evil spirit. He calls the Spirit "finger" so that you may know that just as a finger is of one essence with the whole body, so also the Holy Spirit is consubstantial with the Father and the Son. And perhaps He calls Him so for this reason as well: the Son is called the right hand of God, and on Him rested the seven powers of the Spirit, not as on an instrument of the Spirit, but as on One consubstantial with Him; and one of the gifts and operations of the Spirit is the power to heal. He says that I cast out demons "by the finger of God," that is, by a gift of the Spirit. For just as a finger is a part of the hand, so also the spirit of healings was a part of those spirits, that is, powers of the Spirit, which Jesus possessed. If, He says, "I... cast out demons" by the power of God, then truly "the Kingdom of God has come upon you." And this has the following meaning: the kingdom of the devil is finally being destroyed, and God, who casts out demons, reigns. For listen to what He says next. — Commentary on Luke

Lucas 11:21-22

Before My coming, He says, Satan was strong and "guarded his house," that is, he ruled over human nature firmly and securely. But when I came, "the one stronger than he," then I conquered the world and all "his armor in which he trusted," that is, every kind of sin. For sin is the weapon of the devil, and with it he boldly overcame people. All this armor of his I destroyed, because no sin was found in Me (1 Pet. 2:22); from that time he grew weak. And "his spoils," that is, the people who were, as it were, his prey, I wrested from him and entrust each one to a special Angel, a faithful guardian, so that instead of the demon in whose power he was held, an Angel would govern him. — Commentary on Luke

Lucas 11:21-22

[(as quoted by Aquinas, AD 1274)] The Devil's arms are all kinds of sins, trusting in which he prevailed against men. — Catena Aurea by Aquinas

Lucas 11:23

My work is to gather the scattered children of God, while his work consists in scattering those who have been gathered. How then do you conclude about Me that I have fellowship with Satan? — Commentary on Luke

Lucas 11:24-26

Truly, such a thought arose in you because you are now in greater fellowship with demons. The unclean spirit dwelt in you even before, when you served idols and killed the prophets. Then, apparently, he went out from you. But now he has returned again "to his house," that is, to your souls, with "seven spirits," that is, many (for the number "seven" in Scripture is often used in the sense of "many"), and made "the last state worse than the first" for you. For then, when you served idols, you killed the prophets, but you had not yet offered open insult to the Son of God, who for your sake appeared in the flesh. But now what hope of salvation is there, when you remain in the same ingratitude and audacity even after the Son became incarnate and works miracles for your sake? "Waterless places" are the souls of those who have no softness whatsoever — souls that are hardened and preoccupied with themselves. Since the evil one has no place to dwell in such souls, he returns to the Jews, and the last state becomes worse for them than the first. Thus, they now no longer have prophets, for they killed the Word, nor anointing, for they crucified Christ (the Anointed One). Before, although they served idols, prophets and anointing were seen among them; but now they have lost everything, because they sinned against the Son of God. — Commentary on Luke

Lucas 11:27

While the Pharisees and scribes disparage the miracles of the Lord, a woman, a guileless and simple person, glorifies Him. Where are those who say that the Lord appeared in mere semblance? For behold the testimony that He was even nursed at the breast! — Commentary on Luke

Lucas 11:28

But He blesses those who keep the word of God, not, however, in order to deprive His Mother of blessedness, but in order to show that even She would have received no benefit from having given birth to Him and nursed Him at Her breast, if She had not possessed all the other virtues. He says this also because it is timely. Since those who envied Him and did not listen to His words reviled those who did listen, He, contrary to them, especially blesses those who listen. Perhaps He also says this on account of the healed deaf man, so that he too, having heard the word, might keep it, lest the ability to hear that was granted him should serve to his condemnation. — Commentary on Luke

Lucas 11:29

"When... the people began to gather in great numbers," the Lord began to rebuke the foolish. Among them were some who desired that Jesus perform a sign from heaven; for they said: the signs He performs are from the earth, and He performs them by the power of Beelzebul, the prince of the world, who has authority over the earth; but He cannot perform signs from heaven, because He is not the Son of the Heavenly Father. Since some spoke thus, the Lord rebukes them and says: a sign shall be given to you that will prove that I am the true Son of the Heavenly Father. What sign? "The sign of Jonah," that is, the sign of the Resurrection (Jonah 2:1). — Commentary on Luke

Lucas 11:30

For just as he spent three days in the belly of the whale, so too shall I spend three days in the belly of the whale, the great beast, that is, Hades, and rise again. When Jonah, cast out by the whale and as if brought back to life, began to preach, the Ninevites listened (Jonah 3:3-6); but even after My Resurrection, this generation will not believe in Me. Therefore they will be condemned for not imitating the Ninevites, even though here is one greater than Jonah. For My dignity and manner of preaching represent a great difference. I am the Master, he is a servant. I preach the Kingdom of Heaven, he preached salvation from threatening destruction. I perform miracles, he performed no miracle. — Commentary on Luke

Lucas 11:31

The Queen of the South shall likewise condemn this generation, for she came from the ends of the earth to hear the wisdom of Solomon. By the "queen of the south," understand also every soul that is strong and steadfast in goodness. Let me explain. The north, when it serves as a symbol of the dwelling place of the adversary, is not approved by Scripture, because it chills and brings deadness and numbness; but the south (as the opposite of the north) is approved, because the south wind brings warmth, enlivening, and warms even the numbed parts. Therefore in the Song of Songs the bride, driving away the north, says: "Arise... from the north and come from the south" (Song 4:16), and the prophet again says: "And the one coming from the north I will remove from you," that is, Satan (Joel 2:20). Thus the soul that reigns in the south, that is, in the gracious land of the spiritual life, and that has grown strong through the exercise of active virtue, comes to hear wisdom, that is, ascends to contemplation. For the wisdom of Solomon, the peaceful king, is the contemplation of our Lord and God, which no one will attain unless through the exercise of active virtue he becomes a king and master in the virtuous life. — Commentary on Luke

Lucas 11:31

[(as quoted by Aquinas, AD 1274)] Now Jonas after he came forth from the whale's belly converts the men of Nineveh by his preaching, but when Christ rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them. — Catena Aurea by Aquinas

Lucas 11:31-32

[(as quoted by Aquinas, AD 1274)] Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i. e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it. — Catena Aurea by Aquinas

Lucas 11:33

[(as quoted by Aquinas, AD 1274)] Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognise His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles, and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of the body is the eye. — Catena Aurea by Aquinas

Lucas 11:33

Since the envious Jews, looking at the miracles, perversely interpreted them out of malice of mind, the Lord says the following: people who received a "lamp" from God, that is, the gift of the mind, by which we see, as if by a light given to us, hid their discernment and, darkening themselves with envy, do not see the miracles and benefactions, even though we received the mind for the purpose of placing it on a lampstand, so that others too might "see the light." In my opinion, He says this: Pharisee! You have knowledge — this is the lamp. You ought to have used this knowledge to recognize the miracles yourself and to declare and explain to others that they are the works of the Son of God, and not of Beelzebul. In this way, "those entering," that is, those newly introduced and just beginning, would have seen the light. For whoever is wise has already entered; but whoever is still learning is only entering. — Commentary on Luke

Lucas 11:34-36

[(as quoted by Aquinas, AD 1274)] But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness. — Catena Aurea by Aquinas

Lucas 11:34-36

But you, Pharisees, did not wish to do this, and the eye of the soul, that is, the mind, which was until now straight, you have twisted and darkened. For just as the eye of the body, whatever it is like, makes the body the same — for example, if it is clear, then the body is also light, and if it is dark, then the body is also gloomy — so too the soul is disposed according to the state of the mind. If the eye and the light received by it from God begin to be darkened by envy or covetousness, or to speak generally, by love for material things, then the soul too is darkened. — Commentary on Luke

Lucas 11:37

Though the Lord knows the ill-will of the Pharisees, He nevertheless dines with them because they were crafty and in need of correction. For He dines with them in order to have an occasion for the improvement of their morals. — Commentary on Luke

Lucas 11:38

For example, even now, looking at their senseless custom of washing before eating food, He teaches that the soul must be cleansed by good deeds, since rinsing with water cleanses not the soul but the body. They, foolish ones, thought that through immersion in water and washing of the body, their soul was also cleansed along with the body. Therefore the Lord made use of the excellent example of the cup. — Commentary on Luke

Lucas 11:39

And since it was mealtime, He mentions the cup and the dish and, drawing His testimony from what lay before their eyes, persuades the Pharisee that just as there is no benefit if a cup is clean on the outside but filled with all manner of filth on the inside, so too there is no benefit if, while the body is washed, the soul is filled with all manner of impurity, such as "greed and wickedness." The Lord alluded to two dominant passions of the Jews: by the word "greed" — to covetousness, and by the word "wickedness" — to envy and the consequences of envy. Thus, there is no benefit whatsoever if the soul remains in such a condition. — Commentary on Luke

Lucas 11:40

Foolish ones! Is it not the same One who created the soul, who also created the body, upon which you dwell so much? Therefore you ought to cleanse the soul as well. — Commentary on Luke

Lucas 11:41

Then He teaches them how the inner man is cleansed, namely: He points to "almsgiving." See, if you will, how by pointing to almsgiving He heals both of their passions, I mean envy and plundering. For he who is truly merciful will neither plunder the one to whom he gives alms, nor envy him. Therefore, since He was reproaching two passions in them, He drives them out with a single remedy, namely almsgiving, which is the first door of deifying love. And where there is love, what covetousness and envy can there be? "From what you have," that is, from your possessions. He said well: "from what you have," and not simply: "from what there is," because possessions reside in the heart of the covetous man and rule over him. This is why David also commands not "to set one's heart" on riches (Ps. 61:11), that is, not to nail it fast and not to bind it to them. — Commentary on Luke

Lucas 11:42

[(as quoted by Aquinas, AD 1274)] For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him. — Catena Aurea by Aquinas

Lucas 11:42

The Pharisees, precisely in order not to transgress the Law, tithed even from the most insignificant items, and if anyone reproached them for pettiness, they would appeal to the Law, which commanded that a tithe of everything be brought to the priests (Deut. 14:22-23). Therefore the Lord says: just as you do not neglect these things, so you ought to practice justice and the love of God. Since the Pharisees were unjust, oppressing widows and orphans, the Lord says: you ought to have "justice," that is, righteousness. And since they were contemptuous even toward God, laying their hand on sacred matters without due reverence, the Lord commands them to have "the love of God." For whoever loves God does not approach His works with negligence. And it seems to me, since there are two kinds of love — love of God and love of neighbor — that perhaps the Lord is alluding to these two kinds: by the word "justice" He denotes love of neighbor, since righteousness and not oppressing one's neighbor arise from love for him; and by the phrase "love of God" He undoubtedly denotes wholehearted devotion to God. And when someone loves his neighbor not out of any worldly or shameful inclination, but for God's sake, then this love too may be called the love of God, since it is commanded by God and is well-pleasing to Him. — Commentary on Luke

Lucas 11:43

[(as quoted by Aquinas, AD 1274)] Or He means, "That which is uppermost." For wealth rules the covetous man's heart. — Catena Aurea by Aquinas

Lucas 11:43

They (the Pharisees) loved for every person to pay them honor and for people "in public assemblies" to call them by the title "teacher" (Matt. 23:7); this is what the words "greeting" and "chief seat" mean. — Commentary on Luke

Lucas 11:44

The Lord says: you are like tombs that are full of every kind of rottenness, but on the outside gleam with marble; people by their outward appearance do not know what principles they are guided by in life (by what they walk), but if they knew, they would turn away because of the inner foulness. — Commentary on Luke

Lucas 11:45

The lawyer recklessly subjects himself to exposure. The lawyers were different from the Pharisees. The Pharisees were considered ascetics and separated from the rest, while the lawyers were scribes and teachers who resolved questions from the Law for those who wished. — Commentary on Luke

Lucas 11:45

[(as quoted by Aquinas, AD 1274)] Now the Lawyers were different from the Pharisees. For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal questions. — Catena Aurea by Aquinas

Lucas 11:46

They (the lawyers) laid upon people "burdens heavy and hard to bear"; but they themselves did not touch these burdens "even with their finger," that is, they themselves observed nothing of what they commanded others. For when a teacher himself does what he teaches, then he lightens the burdens, providing in himself an example and encouraging the disciples. But when he does nothing of what he teaches, then the burdens seem to the disciples truly heavy, since even the teacher cannot fulfill them. — Commentary on Luke

Lucas 11:46

[(as quoted by Aquinas, AD 1274)] As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear. — Catena Aurea by Aquinas

Lucas 11:47-51

The Lord also reveals that the Jews are descendants of Cain and heirs of his malice, when He says that all "blood shed from Abel to Zechariah shall be required of this generation." You, He says, killed the prophets, your brothers, just as he killed Abel. Therefore, not without reason some have taken Cain as a type of the people who slew the prophets, for which vengeance was taken on them sevenfold, that is, with a lighter punishment, and Lamech as a type of the people who killed Christ, for which vengeance was taken on them seventy times sevenfold (Gen. 4:24), namely: by dispersion into an irreversible captivity. Who then was the Zacharias who was killed between the temple and the altar? Some say it was the ancient Zacharias, son of Jehoiada, who was stoned to death, as is known from the book of Kings (2 Chron. 24:20-21). Others say it was the father of the Forerunner. He did not exclude the Theotokos from the rank of virgins after she gave birth to Christ, and placed her in the same spot where they stood; and this place was between the temple and the outer bronze altar. For this they killed him. Since some expected Christ to be their future king, while others did not wish to be under the authority of a king, they killed this saint also because he affirmed that a Virgin had given birth and that Christ was born, their future King — which was hateful to them, for they wished to be without a king. — Commentary on Luke

Lucas 11:51

[(as quoted by Aquinas, AD 1274)] But our Lord shows that the Jews have inherited the malice of Cain, since he adds, From the blood of Abel, to the blood of Zacharias, &c. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest. — Catena Aurea by Aquinas

Lucas 11:52

By the "key of knowledge" the Lord meant the teaching and guidance through the Law, which is able to lead to Christ. For the Law undoubtedly serves as a tutor leading to Christ (Gal. 3:24). Thus, the lawyers appeared to be explaining the Law, yet they maliciously withheld the "key of knowledge" and did not open the doors of the Law, through which they themselves and the people could have come to Christ. The Law serves as a door to Christ. But this door remains shut if someone does not explain the obscure aspects of the Law and thus open the door. For the Lord Himself said: "If you believed Moses, you would believe Me" (John 5:46). And again: "Search the Scriptures... they testify of Me. But you are not willing to come to Me" (John 5:39-40). I will point to one example. Among the Jews, as is known, a lamb was slain, the doorposts were anointed, they ate these meats, and this was for them a victory over the destroyer (Ex. 12:1-13). By all of this, the Mystery of Christ was prefigured. When Christ was slain as the Spotless and Most Pure Lamb, then our doorposts were also anointed, that is, the heart and the will, and their lintel, that is, the mind, and we tasted the flesh of the Son of Man and conquered the destroyer of our spiritual powers. And a great many ordinances of the Law pointed to Christ. Although the Law was, as it were, covered and locked by the darkness of the letter, as if by a door of sorts, yet if the teaching was entrusted to someone, that person had the key of knowledge; and if such a person had wished, he could have opened it, and would have entered himself, and would have led others in. But the lawyers did not do this; rather, they "took away the key of knowledge," that is, they concealed it, hid it from sight; and when this key was taken out of the way (hidden), that is, the interpretation of the Law, then its door also remained locked. By "the key of knowledge" you can also understand faith. For the knowledge of truth comes through faith, as the prophet Isaiah also says: "If you do not believe, you will not understand" (Is. 6:10). So the lawyers took "the key of knowledge," that is, faith, from the midst and hid it. For they did not allow certain people to believe in Christ, the Savior of all. He worked miracles, and the people, believing on account of these miracles, would have acknowledged Him as God, but they (the lawyers) said that He performed these miracles by the power of Beelzebub. Do you see how they took away the key of knowledge, not allowing people to believe in that which would have led them to knowledge? He (Christ) taught the will of God in the synagogues, but they (the lawyers) said: "He has a demon and is mad; why do you listen to Him?" So they (that is, the Pharisees and scribes) truly took the key of knowledge, but they themselves did not enter and did not allow others to enter, and moreover those who were "entering," that is, those already capable of the knowledge of God. — Commentary on Luke

Lucas 11:53-54

"While He was still saying" these things, they, instead of acknowledging their own powerlessness, as if to refute His words, declared themselves to be wiser than Him and began to shut His mouth, that is, to question Him incessantly and to perplex Him. For difficulty in speech usually arises when very many people suddenly question one person, and moreover about different subjects. Then that person, being unable to answer everyone, gives the foolish reason to consider him defeated. The same thing these accursed ones plotted against Christ. Being many, questioning one, they thought to confound Him in speech and bring Him into difficulty, as one unable to answer them — which was even plausible. For how can one person suddenly answer many on different questions? This can also be understood in the following sense: "to catch Him... from His mouth" and to convict Him. For when someone is caught by his own words, he seems to shut his own mouth, that is, he is convicted by his own mouth and condemned. This meaning is also evident from what follows. For it says: "seeking to catch something from His mouth." What was named a little earlier is now replaced by the words — "to catch from His mouth." They posed questions to Him sometimes concerning the (Mosaic) Law, in order to expose Him as a blasphemer who reviles Moses (for they suspected Him of this), and sometimes concerning Caesar, in order to declare Him a seditious man seeking power, and about all such things that cunning souls filled with every malice could devise. — Commentary on Luke

Lucas 11:53-54

[(as quoted by Aquinas, AD 1274)] For when several are questioning a man on different subjects, since he can not reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; but they sought also in another way to control His power of speech, namely, by provoking Him to say something by which He might be condemned; whence it follows, Laying in wait for him, and seeking to catch something out of his mouth, that they might accuse him. Having first spoken of "forcing," Luke now says to catch or seize something from His mouth; at one time indeed they asked Him concerning the Law, that they might convict as a blasphemer Him who accused Moses; but at another time concerning Cæsar, that they might accuse Him as a traitor and rebel against the majesty of Cæsar. — Catena Aurea by Aquinas