Luke 11:22 (WEB)
But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder.
Catechism · 1
“We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror.” — Catechism footnote: Cf. Lk 11:21-22; Jn 16:11; I Jn 3:8.
Fathers and councils · 20
Irenaeus of Lyons
“How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished?” — editor's note: Matt. xxii. 29; Luke xi. 21, 22.
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Augustine of Hippo
“…so much the more abundantly should Thy sons rejoice, seeing that our King hath bound the strong man, and they saw his vessels taken from him and cleansed, and made meet for Thy honour, and become serviceable for the Lord unto every good work.” — editor's note: Luke xi. 22, 25.
Read the whole comment“And the circumstance that Luke here designates the Spirit of God as the finger of God, does not betray any departure from a genuine identity in sense; but it rather teaches us an additional lesson, giving us to know in what manner we are to interpret the phrase “the finger of God” wherever it occurs in the Scriptures.” — editor's note: Luke xi. 14–26.
Read the whole comment“These words are recorded also by Luke in this connection, although in a somewhat different order.” — editor's note: Luke xi. 16–37.
Read the whole commentChapter LXII.—Of the Harmony Subsisting Between Matthew and Mark in the Accounts Which They Offer of the Time When He Was Asked Whether It Was Lawful to Put Away One’s Wife, and Especially in Regard to the Specific…
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Leo the Great
“When the prince of the world is bound, all that he held in captivity is released.” — editor's note: Captivitatis vasa rapiuntur: the passage in the writer’s mind is S. Luke xi. 21, 22, q.v.
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Tertullian
“Well, therefore, did He connect with the parable of “the strong man armed,” whom “a stronger man still overcame,” the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god.” — editor's note: Luke xi. 21, 22.
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Catena Aurea on Luke
- Cyril of AlexandriaCatena Aurea on Luke
As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world,…
Read the whole comment - John ChrysostomCatena Aurea on Luke
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.
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold.
Read the whole comment - Theophylact of OhridCatena Aurea on Luke
The Devil’s arms are all kinds of sins, trusting in which he prevailed against men.
Read the whole comment - BedeCatena Aurea on Luke
But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour’s coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition. But…
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms.
Read the whole comment - BedeCatena Aurea on Luke
His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and presented to God the Father, through faith in the Son.
Read the whole comment - Basil the GreatCatena Aurea on Luke
Christ also divides the spoil, shewing the faithful watch which angels keep over the salvation of men.
Read the whole comment - BedeCatena Aurea on Luke
As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers.…
Read the whole comment - John ChrysostomCatena Aurea on Luke
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…
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
As if He said, I came to gather together the sons of God whom he hath scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all My…
Read the whole comment - John ChrysostomCatena Aurea on Luke
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,…
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Cross-references · 8
Cited together in Catechism §385.
Cited together in Catechism §385.
Cited together in Sermons Sermon 22.
Cited together in Catechism §385.
Cited together in Catechism §385.
Cited together in Catechism §385.
Cited together in Bede on Luke 11:21–23 (Catena Aurea).
Cited together in Sermons Sermon 22.