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Saint Thomas Aquinas, Carlo Crivelli

Luke 10

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Thomas Aquinas · Catena Aurea · Chapter 10

Passages · 190

Luke 10:1–2

  • Cyril of Alexandria on Luke 10:1–2 — God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two…vatican.va
  • Bede on Luke 10:1–2 — Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers…vatican.va
  • Augustine of Hippo on Luke 10:1–2 — As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times…vatican.va
  • Cyril of Alexandria on Luke 10:1–2 (2) — An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of…vatican.va
  • Gregory the Great on Luke 10:1–2 — He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbour; (and charity cannot exist without at least two;) thereby silently suggesting to us,…vatican.va
  • Origen on Luke 10:1–2 — Likewise also the twelve were reckoned by two and two, as Matthew shews in his enumeration of them. (Matt. 10:2.) For that two should be joined in service, seems from the word of God to be an ancient custom. For God…vatican.va
  • Basil the Great on Luke 10:1–2 — At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.vatican.va
  • Gregory the Great on Luke 10:1–2 (2) — It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our…vatican.va
  • Theophylact of Ohrid on Luke 10:1–2 — The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many…vatican.va
  • John Chrysostom on Luke 10:1–2 — But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so…vatican.va
  • Gregory the Great on Luke 10:1–2 (3) — But not without deep sorrow can we add, but the labourers are few. For although there are who would hear good things, they are wanting who should spread them. Behold the world is full of priests, but seldom is there…vatican.va
  • Bede on Luke 10:1–2 (2) — Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.vatican.va
  • Cyril of Alexandria on Luke 10:1–2 (3) — As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that…vatican.va
  • John Chrysostom on Luke 10:1–2 (2) — But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the…vatican.va
  • Gregory the Great on Luke 10:1–2 (4) — Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their…vatican.va

Luke 10:3–4

  • Cyril of Alexandria on Luke 10:3–4 — Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such…vatican.va
  • John Chrysostom on Luke 10:3–4 — For their comfort amid every danger was the power of Him who sent them. And therefore saith He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead…vatican.va
  • Isidore of Seville on Luke 10:3–4 — Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.vatican.va
  • Ambrose of Milan on Luke 10:3–4 — Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are…vatican.va
  • John Chrysostom on Luke 10:3–4 (2) — For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.vatican.va
  • Bede on Luke 10:3–4 — Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.vatican.va
  • Ambrose of Milan on Luke 10:3–4 (2) — Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent…vatican.va
  • Gregory the Great on Luke 10:3–4 — For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters,…vatican.va
  • Gregory of Nazianzus on Luke 10:3–4 — The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.vatican.va
  • Gregory the Great on Luke 10:3–4 (2) — For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him;…vatican.va
  • Cyril of Alexandria on Luke 10:3–4 (2) — Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor…vatican.va
  • Ambrose of Milan on Luke 10:3–4 (3) — Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.vatican.va
  • Gregory of Nazianzus on Luke 10:3–4 (2) — The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.vatican.va
  • Gregory the Great on Luke 10:3–4 (3) — If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbour, is like one who keeps…vatican.va
  • Ambrose of Milan on Luke 10:3–4 (4) — Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. (Exod. 3:5) But if any one is perplexed why in Egypt we are ordered to…vatican.va
  • Gregory the Great on Luke 10:3–4 (4) — Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his…vatican.va

Luke 10:5–12

  • John Chrysostom on Luke 10:5–12 — Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever…vatican.va
  • Ambrose of Milan on Luke 10:5–12 — That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace.vatican.va
  • John Chrysostom on Luke 10:5–12 (2) — And hence he who presides in the Church gives it, saying, Peace unto all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we…vatican.va
  • Titus of Bostra on Luke 10:5–12 — But it is said, Peace he to this house, that is, to them that dwell in the house. As if he says, I speak unto all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy…vatican.va
  • Gregory the Great on Luke 10:5–12 — For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed…vatican.va
  • John Chrysostom on Luke 10:5–12 (3) — But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things…vatican.va
  • Titus of Bostra on Luke 10:5–12 (2) — Or else; Since you are not appointed judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know…vatican.va
  • Theophylact of Ohrid on Luke 10:5–12 — See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the labourer is worthy of his hire.vatican.va
  • Gregory the Great on Luke 10:5–12 (2) — For now the very food which supports him is part of the wages of the labourer, as in this life the hire commences with the labour of preaching, which in the next is completed with the sight of truth. And here we must…vatican.va
  • Ambrose of Milan on Luke 10:5–12 (2) — Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor…vatican.va
  • Bede on Luke 10:5–12 — Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every…vatican.va
  • Theophylact of Ohrid on Luke 10:5–12 (2) — Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The…vatican.va
  • John Chrysostom on Luke 10:5–12 (4) — Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvellous things, namely, the…vatican.va
  • Maximus the Confessor on Luke 10:5–12 — Which it is said is come nigh, not to shew the shortness of time, for the kingdom of God cometh not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all…vatican.va
  • Ambrose of Milan on Luke 10:5–12 (3) — He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city ye enter, and they receive you not, shake off the dust.vatican.va
  • Bede on Luke 10:5–12 (2) — Either as a testimony to the earthly toil which they had in vain undergone for them, or to shew that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them.…vatican.va
  • Origen on Luke 10:5–12 — By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets,…vatican.va
  • Theophylact of Ohrid on Luke 10:5–12 (3) — And as they who receive the Apostles are said to have the kingdom of God come nigh unto them as a blessing, so those who do not receive them are said to have it nigh unto them as a curse. Hence He adds,…vatican.va
  • Eusebius of Caesarea on Luke 10:5–12 — For in the city of Sodom Angels were not without entertainment, but Lot was found worthy to receive them into his house. (Gen. 19.) If then at the coming of the disciples into a city there shall not be found one to…vatican.va
  • Bede on Luke 10:5–12 (3) — The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and…vatican.va

Luke 10:13–16

  • Ambrose of Milan on Luke 10:13–16 — Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!vatican.va
  • Bede on Luke 10:13–16 — Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our…vatican.va
  • John Chrysostom on Luke 10:13–16 — Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and…vatican.va
  • Bede on Luke 10:13–16 (2) — This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven…vatican.va
  • Cyril of Alexandria on Luke 10:13–16 — Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the…vatican.va
  • Bede on Luke 10:13–16 (3) — That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for…vatican.va
  • Augustine of Hippo on Luke 10:13–16 — But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us.vatican.va
  • Bede on Luke 10:13–16 (4) — It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shews not mercy to one of the least of My brethren, neither shews it to Me. But he who despiseth me, (refusing to believe on…vatican.va
  • Titus of Bostra on Luke 10:13–16 — But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.vatican.va

Luke 10:17–20

  • Cyril of Alexandria on Luke 10:17–20 — It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned,…vatican.va
  • Gregory the Great on Luke 10:17–20 — Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the…vatican.va
  • Basil the Great on Luke 10:17–20 — He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the…vatican.va
  • Bede on Luke 10:17–20 — He says not, ‘I see now,’ but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms…vatican.va
  • Titus of Bostra on Luke 10:17–20 — Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits. Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God…vatican.va
  • Basil the Great on Luke 10:17–20 (2) — For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the…vatican.va
  • Cyril of Alexandria on Luke 10:17–20 (2) — Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Saviour, he had subdued the world to him, and was worshipped by all men. But…vatican.va
  • Titus of Bostra on Luke 10:17–20 (2) — Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, (Numb. 21:8.) the…vatican.va
  • John Chrysostom on Luke 10:17–20 — Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.vatican.va
  • Bede on Luke 10:17–20 (2) — That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally.…vatican.va
  • Theophylact of Ohrid on Luke 10:17–20 — Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit.vatican.va
  • Gregory of Nyssa on Luke 10:17–20 — For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was…vatican.va
  • Athanasius of Alexandria on Luke 10:17–20 — But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins stedfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the…vatican.va
  • Titus of Bostra on Luke 10:17–20 (3) — But because the joy with which He saw them rejoice savoured of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in…vatican.va
  • Bede on Luke 10:17–20 (3) — They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought…vatican.va
  • Cyril of Alexandria on Luke 10:17–20 (3) — Why, O Lord, dost not Thou permit men to rejoice in the honours which are conferred by Thee, since it is written, In thy name shall they rejoice all the day? (Ps. 89:16.) But the Lord raises them up by greater joys.…vatican.va
  • Bede on Luke 10:17–20 (4) — As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he…vatican.va
  • Theophylact of Ohrid on Luke 10:17–20 (2) — For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven.vatican.va
  • Basil the Great on Luke 10:17–20 (3) — There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to…vatican.va

Luke 10:21–22

  • Theophylact of Ohrid on Luke 10:21–22 — As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c.vatican.va
  • Cyril of Alexandria on Luke 10:21–22 — He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have…vatican.va
  • Bede on Luke 10:21–22 — Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.)vatican.va
  • Cyril of Alexandria on Luke 10:21–22 (2) — Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior. But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the…vatican.va
  • Titus of Bostra on Luke 10:21–22 — For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He…vatican.va
  • Athanasius of Alexandria on Luke 10:21–22 — We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they…vatican.va
  • Epiphanius of Salamis on Luke 10:21–22 — But a Gospel composed by Marcion has, “I give thanks to Thee, O Lord,” being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the…vatican.va
  • Ambrose of Milan on Luke 10:21–22 — Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That thou hast hid these things from the wise and prudent.vatican.va
  • Theophylact of Ohrid on Luke 10:21–22 (2) — The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the…vatican.va
  • Ambrose of Milan on Luke 10:21–22 (2) — Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do.vatican.va
  • Bede on Luke 10:21–22 (2) — He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight.vatican.va
  • Theophylact of Ohrid on Luke 10:21–22 (3) — The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.vatican.va
  • Bede on Luke 10:21–22 (3) — To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to shew that He condemned pride, not quickness of mind.vatican.va
  • Origen on Luke 10:21–22 — For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good.vatican.va
  • John Chrysostom on Luke 10:21–22 — Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what…vatican.va
  • Gregory the Great on Luke 10:21–22 — We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed…vatican.va
  • John Chrysostom on Luke 10:21–22 (2) — But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.vatican.va
  • Athanasius of Alexandria on Luke 10:21–22 (2) — The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of…vatican.va
  • Bede on Luke 10:21–22 (4) — Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here…vatican.va
  • Ambrose of Milan on Luke 10:21–22 (3) — Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not…vatican.va
  • Cyril of Alexandria on Luke 10:21–22 (3) — Now having said that all things were given Him by His Father, He rises to His own glory and excellence, shewing that in nothing He is surpassed by His Father. Hence He adds, And no one knoweth who the Son is but the…vatican.va
  • Athanasius of Alexandria on Luke 10:21–22 (3) — But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the…vatican.va
  • Titus of Bostra on Luke 10:21–22 (2) — Now a revelation is the communication of knowledge in proportion to each man’s nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.vatican.va
  • Origen on Luke 10:21–22 (2) — He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knoweth rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from…vatican.va
  • Ambrose of Milan on Luke 10:21–22 (4) — But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord’s words, Blessed art thou, Simon Barjona, for flesh and blood have not…vatican.va

Luke 10:23–24

  • Theophylact of Ohrid on Luke 10:23–24 — Having said above, No one knoweth who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said,…vatican.va
  • Cyril of Alexandria on Luke 10:23–24 — He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed…vatican.va
  • Theophylact of Ohrid on Luke 10:23–24 (2) — Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say unto you, that many prophets and kings have desired,…vatican.va
  • Bede on Luke 10:23–24 — Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them.vatican.va
  • John Chrysostom on Luke 10:23–24 — Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did.…vatican.va
  • Bede on Luke 10:23–24 (2) — For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to he taught by angels or any other kind of vision.vatican.va
  • Origen on Luke 10:23–24 — But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, (John 8:56.) which sight not many, but few attained to; but there were other…vatican.va

Luke 10:25–28

  • Bede on Luke 10:25–28 — Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and…vatican.va
  • Cyril of Alexandria on Luke 10:25–28 — For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain…vatican.va
  • Ambrose of Milan on Luke 10:25–28 — For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the…vatican.va
  • Basil the Great on Luke 10:25–28 — By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever…vatican.va
  • Gregory of Nyssa on Luke 10:25–28 — the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect…vatican.va
  • Theophylact of Ohrid on Luke 10:25–28 — We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all thy strength.vatican.va
  • Maximus the Confessor on Luke 10:25–28 — To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.vatican.va
  • Basil the Great on Luke 10:25–28 (2) — But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents…vatican.va
  • John Chrysostom on Luke 10:25–28 — Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would…vatican.va
  • Gregory the Great on Luke 10:25–28 — But since it is said, Thou shalt love thy neighbour as thyself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?vatican.va
  • Cyril of Alexandria on Luke 10:25–28 (2) — When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, Thou hast answered right: this do, and thou…vatican.va
  • Origen on Luke 10:25–28 — From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to…vatican.va

Luke 10:29–37

  • Cyril of Alexandria on Luke 10:29–37 — The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But…vatican.va
  • Ambrose of Milan on Luke 10:29–37 — He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 — Now our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy…vatican.va
  • A Greek expositor on Luke 10:29–37 — He has well used the general term. For He says not, “a certain one went down,” but, a certain man, for his discourse was of the whole human race.vatican.va
  • Augustine of Hippo on Luke 10:29–37 — For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (2) — Or by Jerusalem, which is by interpretation “the sight of peace,” we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (2) — Now he says not “descended,” but “was descending.” For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.vatican.va
  • Basil the Great on Luke 10:29–37 — This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came…vatican.va
  • John Chrysostom on Luke 10:29–37 — First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the…vatican.va
  • Ambrose of Milan on Luke 10:29–37 (2) — But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.vatican.va
  • John Chrysostom on Luke 10:29–37 (2) — At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.vatican.va
  • Augustine of Hippo on Luke 10:29–37 (3) — He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (4) — Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (5) — For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (3) — Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not…vatican.va
  • Ambrose of Milan on Luke 10:29–37 (3) — Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.vatican.va
  • Basil the Great on Luke 10:29–37 (2) — Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.vatican.va
  • Bede on Luke 10:29–37 — But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.vatican.va
  • John Chrysostom on Luke 10:29–37 (3) — Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (6) — Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (4) — But He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (7) — Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbour by birth, passed him by lying on the…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (5) — They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.vatican.va
  • Augustine of Hippo on Luke 10:29–37 (8) — A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For…vatican.va
  • A Greek expositor on Luke 10:29–37 (2) — Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled…vatican.va
  • Ambrose of Milan on Luke 10:29–37 (4) — Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (6) — But He says, journeying, as though He purposely determined this in order to cure us.vatican.va
  • Augustine of Hippo on Luke 10:29–37 (9) — He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness.vatican.va
  • A Greek expositor on Luke 10:29–37 (3) — Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.vatican.va
  • Ambrose of Milan on Luke 10:29–37 (5) — Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.vatican.va
  • Augustine of Hippo on Luke 10:29–37 (10) — Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows,…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (11) — For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (12) — The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit.vatican.va
  • Ambrose of Milan on Luke 10:29–37 (6) — Or, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.vatican.va
  • Gregory the Great on Luke 10:29–37 — Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity,…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (7) — Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things…vatican.va
  • John Chrysostom on Luke 10:29–37 (4) — Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (13) — His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ.vatican.va
  • Ambrose of Milan on Luke 10:29–37 (7) — Or, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as…vatican.va
  • Theophylact of Ohrid on Luke 10:29–37 (8) — Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of…vatican.va
  • John Chrysostom on Luke 10:29–37 (5) — For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is…vatican.va
  • Bede on Luke 10:29–37 (2) — And rightly He brought him placed on His beast, since no one, except he be united to Christ’s body by Baptism, shall enter the Church.vatican.va
  • Ambrose of Milan on Luke 10:29–37 (8) — But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (14) — Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.vatican.va
  • Origen on Luke 10:29–37 — Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more…vatican.va
  • Augustine of Hippo on Luke 10:29–37 (15) — The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own…vatican.va
  • Ambrose of Milan on Luke 10:29–37 (9) — Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord,…vatican.va
  • Cyril of Alexandria on Luke 10:29–37 (2) — After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that shewed mercy on him. For neither Priest nor Levite…vatican.va
  • John Chrysostom on Luke 10:29–37 (6) — As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.vatican.va
  • Augustine of Hippo on Luke 10:29–37 (16) — Hereby we understand that he is our neighbour, to whomsoever we must shew the duty of compassion, if he need it, or would have shewn if he had needed it. From which it follows, that even he who must in his turn shew…vatican.va
  • Ambrose of Milan on Luke 10:29–37 (10) — For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.vatican.va

Luke 10:38–42

  • Bede on Luke 10:38–42 — The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.vatican.va
  • Origen on Luke 10:38–42 — The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)vatican.va
  • Augustine of Hippo on Luke 10:38–42 — But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to…vatican.va
  • John Chrysostom on Luke 10:38–42 — It is not said of Mary simply that she sat near Jesus, but at His feet, to shew her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.vatican.va
  • Augustine of Hippo on Luke 10:38–42 (2) — Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.vatican.va
  • Basil the Great on Luke 10:38–42 — Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.vatican.va
  • Cyril of Alexandria on Luke 10:38–42 — By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those…vatican.va
  • Augustine of Hippo on Luke 10:38–42 (3) — Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word…vatican.va
  • Cyril of Alexandria on Luke 10:38–42 (2) — Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing…vatican.va
  • Basil the Great on Luke 10:38–42 (2) — It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and…vatican.va
  • Augustine of Hippo on Luke 10:38–42 (4) — What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the…vatican.va
  • Theophylact of Ohrid on Luke 10:38–42 — Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to…vatican.va
  • Augustine of Hippo on Luke 10:38–42 (5) — Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken…vatican.va
  • Ambrose of Milan on Luke 10:38–42 — May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor…vatican.va
  • Augustine of Hippo on Luke 10:38–42 (6) — Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same…vatican.va
  • Gregory the Great on Luke 10:38–42 — Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the…vatican.va

Scripture cited · 46 verses

Genesis 1:1 · Exodus 3:5 · Exodus 12:11 · Leviticus 19:18 · Deuteronomy 6:5 · Deuteronomy 23:3 · Psalm 18:11 · Psalm 32:9 · Psalm 49:12 · Psalm 89:16 · Psalm 118:24 · Psalm 128:4 · Psalm 128:5 · Proverbs 18:19 · Song of Songs 1:2 · Isaiah 40:3 · Isaiah 65:25 · Jeremiah 17:13 · Matthew 4:11 · Matthew 5:44 · Matthew 7:13 · Matthew 10:2 · Matthew 11:22 · Matthew 13:17 · Matthew 25:40 · John 1:12 · John 3:13 · John 8:48 · John 8:56 · John 10:30 · Acts 4:32 · Acts 28:5 · Romans 3:20 · Romans 5:12 · Romans 6:9 · Romans 8:3 · 1 Corinthians 7:15 · 1 Corinthians 9:14 · 1 Corinthians 12:8 · 2 Corinthians 3:15 · 2 Corinthians 11:14 · Galatians 2:20 · Philippians 4:1 · Colossians 4:17 · 2 Thessalonians 3:8 · 1 John 4:20

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