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Saint Thomas Aquinas, Carlo Crivelli

Luke 11

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Thomas Aquinas · Catena Aurea · Chapter 11

Passages · 195

Luke 11:1–4

  • Bede on Luke 11:1–4 — After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He…vatican.va
  • Cyril of Alexandria on Luke 11:1–4 — Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the…vatican.va
  • Titus of Bostra on Luke 11:1–4 — The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord,…vatican.va
  • Origen on Luke 11:1–4 — And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth thou hast told us, that among them that are born of women there had arisen none greater…vatican.va
  • Gregory of Nyssa on Luke 11:1–4 — He unfolds the teaching of prayer to His disciples, who wisely desire the knowledge of prayer, directing them how they ought to beseech God to hear them.vatican.va
  • Basil the Great on Luke 11:1–4 — There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination,…vatican.va
  • Augustine of Hippo on Luke 11:1–4 — The first word, how gracious is it? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the…vatican.va
  • Theophylact of Ohrid on Luke 11:1–4 — 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.vatican.va
  • Gregory of Nyssa on Luke 11:1–4 (2) — See how great a preparation thou needest, to be able to say boldly to God, O Father, for if thou hast thy eyes fixed on worldly things, or courtest the praise of men, or art a slave to thy passions, and utterest this…vatican.va
  • John Chrysostom on Luke 11:1–4 — 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.vatican.va
  • Augustine of Hippo on Luke 11:1–4 (2) — Or it is said, Hallowed be thy name; that is, let Thy holiness be known to all the world, and let it worthily praise Thee. For praise becometh the upright, (Ps. 33.) and therefore He bids them pray for the cleansing…vatican.va
  • Cyril of Alexandria on Luke 11:1–4 (2) — Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.)vatican.va
  • Titus of Bostra on Luke 11:1–4 (2) — And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.vatican.va
  • Origen on Luke 11:1–4 (2) — Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those things from which it ought to be. He teaches…vatican.va
  • Gregory of Nyssa on Luke 11:1–4 (3) — We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Thy Holy Spirit come upon us to purify us.vatican.va
  • Augustine of Hippo on Luke 11:1–4 (3) — For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. (Luke 17:21.)vatican.va
  • Cyril of Alexandria on Luke 11:1–4 (3) — Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live…vatican.va
  • John Chrysostom on Luke 11:1–4 (2) — As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.vatican.va
  • Gregory of Nyssa on Luke 11:1–4 (4) — For since He says that the life of man after the resurrection will be like to that of Angels, it follows, that our life in this world should be so ordered with respect to that which we hope for hereafter, that living…vatican.va
  • Augustine of Hippo on Luke 11:1–4 (4) — It seems according to the Evangelist Matthew, that the Lord’s prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one disagree from the other, but the latter has suggested by…vatican.va
  • Augustine of Hippo on Luke 11:1–4 (5) — In the Greek the word is ἐπιούσιον, that is, something added to the substance. (supersubstantialem) It is not that bread which goes into the body, but that bread of everlasting life, which supports the substance of…vatican.va
  • Titus of Bostra on Luke 11:1–4 (3) — Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread…vatican.va
  • Cyril of Alexandria on Luke 11:1–4 (4) — Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to these words a spiritual sense. But granting that the chief concern of the saints should be to obtain spiritual…vatican.va
  • Basil the Great on Luke 11:1–4 (2) — As if He said, For thy daily bread, namely, that which serves for our daily wants, trust not to thyself, but fly to God for it, making known to Him the necessities of thy nature.vatican.va
  • John Chrysostom on Luke 11:1–4 (3) — 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…vatican.va
  • Gregory of Nyssa on Luke 11:1–4 (5) — Having taught us to take confidence through good works, He next teaches us to implore the remission of our offences, for it follows, And forgive us our sins.vatican.va
  • Titus of Bostra on Luke 11:1–4 (4) — This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man’s guilt. For whereas we are bound to render unto Christ all manner of…vatican.va
  • Cyril of Alexandria on Luke 11:1–4 (5) — For He wishes, if I may so speak, to make God the imitator of the patience which men practise, that the kindness which they have shewn to their fellowservants, they should in like manner seek to receive in equal…vatican.va
  • John Chrysostom on Luke 11:1–4 (4) — Considering then these things, we ought to shew 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…vatican.va
  • Augustine of Hippo on Luke 11:1–4 (6) — But what is the debt except sin? If thou hadst not received, thou wouldest not owe money to another. And therefore sin is imputed to you. For thou hadst money with which thou wert born rich, and made after the…vatican.va
  • Titus of Bostra on Luke 11:1–4 (5) — For it is imposible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And…vatican.va
  • Maximus the Confessor on Luke 11:1–4 — Or, the Lord commands us to pray, Lead us not into temptation, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by…vatican.va
  • Basil the Great on Luke 11:1–4 (3) — It does not however become us to seek by our prayers bodily afflictions. For Christ has universally commanded men every where to pray that they enter not into temptation. But when one has already entered, it is…vatican.va
  • Augustine of Hippo on Luke 11:1–4 (7) — But what Matthew has placed at the end, But deliver us from evil, Luke has not mentioned, that we might understand it belongs to the former, which was spoken of temptation. He therefore says, But deliver us, not,…vatican.va
  • Augustine of Hippo on Luke 11:1–4 (8) — For each man seeks to be delivered from evil, that is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, who can be against us? (Rom. 8:31.)vatican.va

Luke 11:5–8

  • Cyril of Alexandria on Luke 11:5–8 — The Saviour had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to…vatican.va
  • Theophylact of Ohrid on Luke 11:5–8 — God is that friend, who loveth all men, and wills that all should he saved.vatican.va
  • Ambrose of Milan on Luke 11:5–8 — Who is a greater friend to us, than He who delivered up His body for us? Now we have here another kind of command given us, that at all times, not only in the day, but at night, prayers should be offered up. For it…vatican.va
  • Augustine of Hippo on Luke 11:5–8 — But what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A…vatican.va
  • Basil the Great on Luke 11:5–8 — For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he…vatican.va
  • Glossa Ordinaria on Luke 11:5–8 — He does not then take away the liberty of asking, but is the more anxious to kindle the desire of praying, by shewing the difficulty of obtaining that we ask for. For it follows, The door is now shut.vatican.va
  • Ambrose of Milan on Luke 11:5–8 (2) — This is the door which Paul also requests may be opened to him, beseeching to be assisted not only by his own prayers, but those also of the people, that a door of utterance may be opened to him to speak the mystery…vatican.va
  • Augustine of Hippo on Luke 11:5–8 (2) — The time then referred to is that of the famine of the word, when the understanding is shut up, (Amos 8:11.) and they who dealing out the wisdom of the Gospel as it were bread, preached throughout the world, are now…vatican.va
  • Gregory of Nyssa on Luke 11:5–8 — Well does he call those children who by the arms of righteousness have claimed to themselves freedom from passion, shewing that the good which by practice we have acquired, had been from the beginning laid up in our…vatican.va
  • Glossa Ordinaria on Luke 11:5–8 (2) — And because of what has gone before he adds, I cannot rise and give thee, which must have reference to the difficulty of obtaining.vatican.va
  • Augustine of Hippo on Luke 11:5–8 (3) — Or else, the friend to whom the visit is made at midnight, for the loan of the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to…vatican.va
  • Augustine of Hippo on Luke 11:5–8 (4) — But when thou shalt have obtained the three loaves, that is, the food and knowledge of the Trinity, thou hast both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will…vatican.va
  • Theophylact of Ohrid on Luke 11:5–8 (2) — 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…vatican.va

Luke 11:9–13

  • Augustine of Hippo on Luke 11:9–13 — Having laid aside the metaphor, our Lord added an exhortation, and expressly urged us to ask, seek, and knock, until we receive what we are seeking. Hence he says, And I say unto you, Ask, and it shall be given you.vatican.va
  • Cyril of Alexandria on Luke 11:9–13 — The words, I say unto you, have the force of an oath. For God doth not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness of our faith.vatican.va
  • John Chrysostom on Luke 11:9–13 — 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…vatican.va
  • A Greek expositor on Luke 11:9–13 — Or by the word knock perhaps he means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be distinguished in another way. For it is the beginning of virtue…vatican.va
  • Augustine of Hippo on Luke 11:9–13 (2) — But He would not so encourage us to ask were He not willing to give. Let human slothfulness blush, He is more willing to give than we to receive.vatican.va
  • Ambrose of Milan on Luke 11:9–13 — Now he who promises any thing ought to convey a hope of the thing promised, that obedience may follow commands, faith, promises. And therefore he adds, For every one that asketh receiveth.vatican.va
  • Origen on Luke 11:9–13 — But some one may seek to know, how it comes that they who pray are not heard? To which we must answer, that whose sets about seeking in the right way, omitting none of those things which avail to the obtaining of our…vatican.va
  • Basil the Great on Luke 11:9–13 — If also any one from indolence surrenders himself to his desires, and betrays himself into the hands of his enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes…vatican.va
  • Ambrose of Milan on Luke 11:9–13 (2) — The argument then persuading to frequent prayer, is the hope of obtaining what we pray for. The ground of persuasion was first in the command, afterwards it is contained in that example which He sets forth, adding,…vatican.va
  • Cyril of Alexandria on Luke 11:9–13 (2) — In these words our Saviour gives us a very necessary piece of instruction. For often-times we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not…vatican.va
  • Origen on Luke 11:9–13 (2) — Consider then this, if the bread be not indeed the food of the soul in knowledge, without which it can not be saved, as, for example, the well planned rule of a just life. But the fish is the love of instruction, as…vatican.va
  • Augustine of Hippo on Luke 11:9–13 (3) — Or by the bread is meant charity, because we have a greater desire of it, and it is so necessary, that without it all other things are nothing, as the table without bread is mean. Opposed to which is hardness of…vatican.va
  • Augustine of Hippo on Luke 11:9–13 (4) — What great things the world speaks to thee, and roars them behind thy back to make thee look behind! O unclean world, why clamourest thou! Why attempt to turn him away! Thou wouldest detain him when thou art…vatican.va
  • Cyril of Alexandria on Luke 11:9–13 (3) — Now from the example just given he concludes, If then ye being evil, (i. e. having a mind capable of wickedness, and not uniform and settled in good, as God,) know how to give good gifts; how much more shall your…vatican.va
  • Bede on Luke 11:9–13 — Or, he calls the lovers of the world evil, who give those things which they judge good according to their sense, which are also good in their nature, and are useful to aid imperfect life. Hence he adds, Know how to…vatican.va
  • Athanasius of Alexandria on Luke 11:9–13 — Now unless the Holy Spirit were of the substance of God, Who alone is good, He would by no means be called good, since our Lord refused to be called good, inasmuch as He was made man.vatican.va
  • Augustine of Hippo on Luke 11:9–13 (5) — Therefore, O covetous man, what seekest thou? or if thou seekest any thing else, what will suffice thee to whom the Lord is not sufficient?vatican.va

Luke 11:14–16

  • Glossa Ordinaria on Luke 11:14–16 — The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shews in the following miracle. Hence it follows, And Jesus was casting out a…vatican.va
  • Theophylact of Ohrid on Luke 11:14–16 — 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…vatican.va
  • Titus of Bostra on Luke 11:14–16 — Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ…vatican.va
  • Bede on Luke 11:14–16 — But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is…vatican.va
  • Cyril of Alexandria on Luke 11:14–16 — Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered.vatican.va
  • Bede on Luke 11:14–16 (2) — But since the multitudes who were thought ignorant always marvelled at our Lord’s actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not…vatican.va
  • Cyril of Alexandria on Luke 11:14–16 (2) — But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, “Although thou hast cast out a devil from the man,…vatican.va

Luke 11:17–20

  • John Chrysostom on Luke 11:17–20 — 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,…vatican.va
  • Bede on Luke 11:17–20 — He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart.vatican.va
  • John Chrysostom on Luke 11:17–20 (2) — 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…vatican.va
  • Ambrose of Milan on Luke 11:17–20 — Herein also He shews His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not…vatican.va
  • Bede on Luke 11:17–20 (2) — The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit…vatican.va
  • John Chrysostom on Luke 11:17–20 (3) — 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,…vatican.va
  • Cyril of Alexandria on Luke 11:17–20 — For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ’s name.…vatican.va
  • John Chrysostom on Luke 11:17–20 (4) — For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.vatican.va
  • Bede on Luke 11:17–20 (3) — Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in…vatican.va
  • Cyril of Alexandria on Luke 11:17–20 (2) — Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come…vatican.va
  • Augustine of Hippo on Luke 11:17–20 — That Luke speaks of the finger of God, where Matthew has said, the Spirit, does not take away from their agreement in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of…vatican.va
  • Augustine of Hippo on Luke 11:17–20 (2) — Now the Holy Spirit is called the finger of God, because of the distribution of gifts which are given through Him, to every one his own gift, whether he be of men or angels. For in none of our members is division…vatican.va
  • Cyril of Alexandria on Luke 11:17–20 (3) — Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, (Ps. 98:1.) for the Father worketh all things by Him. As then the finger is not separate from the…vatican.va
  • Ambrose of Milan on Luke 11:17–20 (2) — Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form…vatican.va
  • Athanasius of Alexandria on Luke 11:17–20 — But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the…vatican.va
  • Cyril of Alexandria on Luke 11:17–20 (4) — And therefore it is justly said, The kingdom of God is come upon you, that is, “If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come.”vatican.va
  • John Chrysostom on Luke 11:17–20 (5) — 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?vatican.va
  • Ambrose of Milan on Luke 11:17–20 (3) — At the same time He shews that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house.vatican.va
  • Titus of Bostra on Luke 11:17–20 — Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.vatican.va

Luke 11:21–23

Luke 11:24–26

  • Cyril of Alexandria on Luke 11:24–26 — After what had gone before, our Lord proceeds to shew how it was that the Jewish people had sunk to these opinions concerning Christ, saying, When the unclean spirit is gone out of a man, &c. For that this example…vatican.va
  • Ambrose of Milan on Luke 11:24–26 — The comparison then is between one man and the whole Jewish people, from whom through the Law the unclean spirit had been cast out. But because in the Gentiles, whose hearts were first barren, but afterwards in…vatican.va
  • Origen on Luke 11:24–26 — That is, to those who are of Israel, whom he saw possessing nothing divine in them, but desolate, and vacant for him to take up his abode there; and so it follows, And when he came, he findeth it swept and garnished.vatican.va
  • Ambrose of Milan on Luke 11:24–26 (2) — For Israel being adorned with a mere outward and superficial beauty, remains inwardly the more polluted in her heart. For she never quenched or allayed her fires in the water of the sacred fountain, and rightly did…vatican.va
  • John Chrysostom on Luke 11:24–26 — 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…vatican.va
  • Cyril of Alexandria on Luke 11:24–26 (2) — The last state also is worse than the first, according to the words of the Apostle, It were better not to have known the way of truth, than after they have known it to turn back from it. (2 Pet. 2:21.)vatican.va
  • Bede on Luke 11:24–26 — This may also be taken to refer to certain heretics or schismatics, or even to a bad Catholic, from whom at the time of his baptism the evil spirit had gone out. And he wanders about in dry places, that is, his…vatican.va
  • John Chrysostom on Luke 11:24–26 (2) — 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…vatican.va
  • Bede on Luke 11:24–26 (2) — It may also be simply understood, that our Lord added these words to shew the distinction between the works of Satan and His own, that in truth He is ever hastening to cleanse what has been defiled, Satan to defile…vatican.va

Luke 11:27–28

  • Bede on Luke 11:27–28 — While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as he spake these…vatican.va
  • John Chrysostom on Luke 11:27–28 — In this answer He sought not to disown His mother, but to shew that His birth would have profited her nothing, had she not been really fruitful in works and faith. But if it profited Mary nothing that Christ derived…vatican.va
  • Bede on Luke 11:27–28 (2) — But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same…vatican.va

Luke 11:29–32

  • Bede on Luke 11:29–32 — Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign…vatican.va
  • Ambrose of Milan on Luke 11:29–32 — That you may know that the people of the Synagogue are treated with dishonour, while the blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also will the Son of man be to the Jews.…vatican.va
  • Basil the Great on Luke 11:29–32 — A sign is a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead.…vatican.va
  • Ambrose of Milan on Luke 11:29–32 (2) — Now as the sign of Jonas is a type of our Lord’s passion, so also is it a testimony of the grievous sins which the Jews have committed. We may remark at once both the mighty voice of warning, and the declaration of…vatican.va
  • Theophylact of Ohrid on Luke 11:29–32 — 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…vatican.va
  • Bede on Luke 11:29–32 (2) — Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is…vatican.va
  • Bede on Luke 11:29–32 (3) — But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good as well as bad, and that not according to…vatican.va
  • Ambrose of Milan on Luke 11:29–32 (3) — Herein also while condemning the Jewish people, He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom, is gathered together from the uttermost parts…vatican.va
  • Gregory of Nyssa on Luke 11:29–32 — Now as she was queen of the Ethiopians, and in a far distant country, so in the beginning the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace shone…vatican.va
  • Theophylact of Ohrid on Luke 11:29–32 (2) — 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…vatican.va
  • John Chrysostom on Luke 11:29–32 — 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…vatican.va
  • Ambrose of Milan on Luke 11:29–32 (4) — Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance…vatican.va
  • Augustine of Hippo on Luke 11:29–32 — Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by…vatican.va

Luke 11:33–36

  • Cyril of Alexandria on Luke 11:33–36 — The Jews said, that our Lord performed His miracles not for faith, i. e. that they might believe on Him, but to gain the applause of the spectators, i. e. that He might have more followers. He refutes therefore this…vatican.va
  • Bede on Luke 11:33–36 — Our Lord here speaks of Himself, shewing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from…vatican.va
  • Ambrose of Milan on Luke 11:33–36 — Either faith is the light, as it is written, Thy word, O Lord, is a lantern to my feet. (Ps. 119:105.) For the word of God is our faith. But a lantern cannot shine except it has received its quality from something…vatican.va
  • Theophylact of Ohrid on Luke 11:33–36 — 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…vatican.va
  • Origen on Luke 11:33–36 — For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding.vatican.va
  • Theophylact of Ohrid on Luke 11:33–36 (2) — 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…vatican.va
  • Origen on Luke 11:33–36 (2) — For the understanding from its very beginning desires only singleness, containing no dissimulation, or guile, or division in itself.vatican.va
  • John Chrysostom on Luke 11:33–36 — 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.…vatican.va
  • Origen on Luke 11:33–36 (3) — That is, If thy material body, when the light of a candle shines upon it, is made full of light, so that not one of thy members is any longer in darkness; much more when thou sinnest not, shall thy whole spiritual…vatican.va
  • Gregory of Nazianzus on Luke 11:33–36 — Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to…vatican.va
  • Gregory the Great on Luke 11:33–36 — Or else; By the name body each particular action is understood which follows its own intention, as it were the eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a…vatican.va
  • Bede on Luke 11:33–36 (2) — Now when He adds, If thy whole body therefore, &c. by the whole of our body He means all our works. If then thou hast done a good work with a good intention, having in thy conscience nothing approaching to a dark…vatican.va

Luke 11:37–44

  • Cyril of Alexandria on Luke 11:37–44 — The Pharisee, while our Lord still continued on speaking, invites Him to his own house. As it is said, And while he was speaking, a certain Pharisee besought him to dine with him.vatican.va
  • Bede on Luke 11:37–44 — Luke expressly says, And as he spake these things, to shew that He had not quite finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine.vatican.va
  • Augustine of Hippo on Luke 11:37–44 — For in order to relate this, Luke has made a variation from Matthew, at that place where both had mentioned what our Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after…vatican.va
  • Bede on Luke 11:37–44 (2) — Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that doeth the will of God, the same is my brother, and sister, and mother, we are given to understand that He…vatican.va
  • Cyril of Alexandria on Luke 11:37–44 (2) — For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who…vatican.va
  • Augustine of Hippo on Luke 11:37–44 (2) — For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word;…vatican.va
  • Cyril of Alexandria on Luke 11:37–44 (3) — Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the opportunity and framed his reproof from the things that were ready before him. At the hour, namely, of meals He takes…vatican.va
  • Ambrose of Milan on Luke 11:37–44 — Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which the mind meditates within, it easily expresses…vatican.va
  • Augustine of Hippo on Luke 11:37–44 (3) — But how was it that He spared not the man by whom He was invited? Yea rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shews us that baptism also which is once…vatican.va
  • Bede on Luke 11:37–44 (3) — As if He says, He who made both natures of man, will have each to be cleansed. This is against the Manicheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who…vatican.va
  • Ambrose of Milan on Luke 11:37–44 (2) — Now our Lord as a good Master taught us how we ought to purify our bodies from defilement, saying, But rather give alms of such things as ye have over: and, behold, all things are clean unto you. You see what the…vatican.va
  • Cyprian of Carthage on Luke 11:37–44 — The Merciful bids us to shew mercy; and because He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace of baptism may again be made clean.vatican.va
  • John Chrysostom on Luke 11:37–44 — 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…vatican.va
  • Bede on Luke 11:37–44 (4) — He speaks of “what is over and above” our necessary food and clothing. For you are not commanded to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the…vatican.va
  • Theophylact of Ohrid on Luke 11:37–44 — Or He means, “That which is uppermost.” For wealth rules the covetous man’s heart.vatican.va
  • Ambrose of Milan on Luke 11:37–44 (3) — The whole then of this beautiful discourse is directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of the Jews. And yet even they are promised the…vatican.va
  • Augustine of Hippo on Luke 11:37–44 (4) — But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself…vatican.va
  • Cyril of Alexandria on Luke 11:37–44 (4) — Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the…vatican.va
  • Theophylact of Ohrid on Luke 11:37–44 (2) — 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…vatican.va
  • Ambrose of Milan on Luke 11:37–44 (4) — Or judgment, because they do not bring to examination every thing that they do; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works,…vatican.va
  • John Chrysostom on Luke 11:37–44 (2) — 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,…vatican.va
  • Ambrose of Milan on Luke 11:37–44 (5) — He reproves also the arrogance of the boasting Jews in seeking the preeminence: for it follows, Woe unto you, Pharisees, for ye love the uppermost seats in the synagogues, &c.vatican.va
  • Cyril of Alexandria on Luke 11:37–44 (5) — By means of those things for which He blames us He makes us better. For He would have us be free from ambition, and not desire after vain show rather than the reality, which the Pharisees were then doing. For the…vatican.va
  • Ambrose of Milan on Luke 11:37–44 (6) — And like graves which appear not, they deceive by their outside beauty, and by their look impose upon the passers by; as it follows, And the men that walk over them are not aware of them; so much that in truth,…vatican.va
  • John Chrysostom on Luke 11:37–44 (3) — 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.vatican.va
  • Cyril of Alexandria on Luke 11:37–44 (6) — Now here the apostate Julian says, that we must avoid graves which Christ says are unclean; but he knew not the force of our Saviour’s words, for He did not command us to depart from the graves, but likened to them…vatican.va

Luke 11:45–54

  • Cyril of Alexandria on Luke 11:45–54 — A reproof which exalts the meek is generally hateful to the proud man. When therefore our Saviour was blaming the Pharisees for transgressing from the right path, the body of Lawyers were struck with consternation.…vatican.va
  • Bede on Luke 11:45–54 — In what a grievous state is that conscience, which hearing the word of God thinks it a reproach against itself, and in the account of the punishment of the wicked perceives its own condemnation.vatican.va
  • Theophylact of Ohrid on Luke 11:45–54 — 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…vatican.va
  • Cyril of Alexandria on Luke 11:45–54 (2) — But Christ brings a severe charge against the Lawyers, and subdues their foolish pride, as it follows, And he said, Woe unto you also, ye Lawyers, for ye lade men, &c. He brings forward an obvious example for their…vatican.va
  • Theophylact of Ohrid on Luke 11:45–54 (2) — 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…vatican.va
  • Bede on Luke 11:45–54 (2) — Now they are rightly told that they would not touch the burdens of the Law even with one of their fingers, that is, they fulfil not in the slightest point that law which they pretend to keep and transmit to the…vatican.va
  • Gregory of Nyssa on Luke 11:45–54 — So also are there now many severe judges of sinners, yet weak combatants; burdensome imposers of laws, yet weak bearers of burdens; who wish neither to approach nor to touch strictness of life, though they sternly…vatican.va
  • Cyril of Alexandria on Luke 11:45–54 (3) — Having then condemned the burdensome dealing of the Lawyer, He brings a general charge against all the chief men of the Jews, saying, Woe to you who build the tombs of the prophets, and your fathers killed them.vatican.va
  • Ambrose of Milan on Luke 11:45–54 — This is a good answer to the foolish superstition of the Jews, who in building the tombs of the prophets condemned the deeds of their fathers, but by rivalling their fathers’ wickedness, throw back the sentence upon…vatican.va
  • Bede on Luke 11:45–54 (3) — They pretended indeed, in order to win the favour of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honouring the memories of the prophets who were slain by them they…vatican.va
  • Ambrose of Milan on Luke 11:45–54 (2) — The wisdom of God is Christ. The words indeed in Matthew are, Behold I send unto you prophets and wise men.vatican.va
  • Bede on Luke 11:45–54 (4) — But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virgin; let them no longer declare one God of the Law and Prophets, another of the New Testament.…vatican.va
  • Athanasius of Alexandria on Luke 11:45–54 — Now if they kill, the death of the slain will cry out the louder against them; if they pursue, they send forth memorials of their iniquity, for flight makes the pursuit of the sufferers to redound to the great…vatican.va
  • Bede on Luke 11:45–54 (5) — It is asked, How comes it that the blood of all the prophets and just men is required of the single generation of the Jews; whereas many of the saints, both before the Incarnation and after, have been slain by other…vatican.va
  • Cyril of Alexandria on Luke 11:45–54 (4) — Although then He says pointedly of this generation, He expresses not merely those who were then standing by Him and listening, but every manslayer. For like is attributed to like.vatican.va
  • John Chrysostom on Luke 11:45–54 — 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…vatican.va
  • Theophylact of Ohrid on Luke 11:45–54 (3) — But our Lord shews 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…vatican.va
  • Bede on Luke 11:45–54 (6) — Why He begins from the blood of Abel, who was the first martyr, we need not wonder; but why, to the blood of Zacharias, is a question, since many were slain after him even up to our Lord’s birth, and soon after His…vatican.va
  • Gregory of Nyssa on Luke 11:45–54 (2) — But some say that Zacharias, the father of John, by the spirit of prophecy forecasting the mystery of the immaculate virginity of the mother of God, in no wise separated her from the part of the temple set apart for…vatican.va
  • A Greek expositor on Luke 11:45–54 — But others give another reason for the destruction of Zacharias. For at the murder of the children the blessed John was to be slain with the rest of the same age, but Elisabeth, snatching up her son from the midst of…vatican.va
  • Basil the Great on Luke 11:45–54 — This word woe, which is uttered with pain intolerable, is suited to those who were shortly after to be cast out into grievous punishment.vatican.va
  • Cyril of Alexandria on Luke 11:45–54 (5) — Now we say, the law itself is the key of knowledge. For it was both a shadow and a figure of the righteousness of Christ, therefore it became the Lawyers, as instructors of the Law of Moses and the words of the…vatican.va
  • Augustine of Hippo on Luke 11:45–54 — But the key of knowledge is also the humility of Christ, which they would neither themselves understand, nor let be understood by others.vatican.va
  • Ambrose of Milan on Luke 11:45–54 (3) — Those also are even now condemned under the name of Jews, and made subject to future punishment, who, while usurping to themselves the teaching of divine knowledge, both hinder others, and do not themselves…vatican.va
  • Augustine of Hippo on Luke 11:45–54 (2) — Now all these things Matthew records to have been said after our Lord had come into Jerusalem. But Luke relates them here, when our Lord was yet on His journey to Jerusalem. From which they appear to me to be similar…vatican.va
  • Bede on Luke 11:45–54 (7) — But how true were the charges of unbelief, hypocrisy, and impiety, brought against the Pharisees and Lawyers they themselves testify, striving not to repent, but to entrap the Teacher of truth; for it follows, And as…vatican.va
  • Cyril of Alexandria on Luke 11:45–54 (6) — Now this urging is taken to mean pressing upon Him, or threatening Him, or waxing furious against Him. But they began to interrupt His words in many ways, as it follows, And to force him to speak of many things.vatican.va
  • Theophylact of Ohrid on Luke 11:45–54 (4) — 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…vatican.va

Scripture cited · 19 verses

Psalm 19:1 · Psalm 98:1 · Sirach 30:23 · Isaiah 7:9 · Daniel 9:24 · Amos 8:11 · Matthew 6:9 · Matthew 10:22 · Matthew 12:45 · Luke 17:21 · John 15:3 · Romans 8:31 · Colossians 4:3 · Hebrews 13:8 · James 1:2 · James 4:3 · 2 Peter 2:21 · 1 John 5:19 · Revelation 4:1

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