Thomas Aquinas · Catena Aurea · Chapter 4
Passages · 164
Luke 4:1–4
- Theophylact of Ohrid on Luke 4:1–4 — Christ is tempted after His baptism, shewing us that after we are baptized, temptations await us. Hence it is said, But Jesus being full of the Holy Spirit, &c.vatican.va
- Cyril of Alexandria on Luke 4:1–4 — God said in times past, My Spirit shall not always abide in men, for that they are flesh. (Gen. 6:3. Vulg.) But now that we have been enriched with the gift of regeneration by water and the Spirit, we are become…vatican.va
- Origen on Luke 4:1–4 — When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to…vatican.va
- Bede on Luke 4:1–4 — That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean…vatican.va
- A Greek expositor on Luke 4:1–4 — But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He…vatican.va
- Basil the Great on Luke 4:1–4 — For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.vatican.va
- Ambrose of Milan on Luke 4:1–4 — He was led therefore into the wilderness, to the intent that He might provoke the devil, for if the one had not contended, the other it seems had not conquered. In a mystery, it was to deliver that Adam from exile…vatican.va
- Cyril of Alexandria on Luke 4:1–4 (2) — Behold, He is among the wrestlers, who as God awards the prizes. He is among the crowned, who crowns the heads of the saints.vatican.va
- Gregory the Great on Luke 4:1–4 — Our enemy was however unable to shake the purpose of the Mediator between God and men. For He condescended to be tempted outwardly, yet so that His soul inwardly, resting in its divinity, remained unshaken.vatican.va
- Origen on Luke 4:1–4 (2) — But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing.vatican.va
- Basil the Great on Luke 4:1–4 (2) — Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to shew…vatican.va
- Ambrose of Milan on Luke 4:1–4 (2) — There are three things which united together conduce to the salvation of man; The Sacrament, The Wilderness, Fasting. No one who has not rightly contended receives a crown, but no one is admitted to the contest of…vatican.va
- Gregory of Nazianzus on Luke 4:1–4 — He fasted in truth forty days, eating nothing. (For He was God.) But we regulate our fasting according to our strength, although the zeal of some persuades them to fast beyond what they are able.vatican.va
- Basil the Great on Luke 4:1–4 (3) — But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore, once performed this…vatican.va
- John Chrysostom on Luke 4:1–4 — But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond…vatican.va
- Ambrose of Milan on Luke 4:1–4 (3) — But mark the mystical number of days. For you remember that for forty days the waters of the deep were poured forth, and by sanctifying a fast of that number of days, He brings before us the returning mercies of a…vatican.va
- Augustine of Hippo on Luke 4:1–4 — Now that number is a sacrament of our time and labour, in which under Christ’s discipline we contend against the devil, for it signifies our temporal life. For the seasons of the year run in courses of four, but…vatican.va
- Basil the Great on Luke 4:1–4 (4) — But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were…vatican.va
- Ambrose of Milan on Luke 4:1–4 (4) — There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soul of man. One is of the appetite, another of boasting, the third ambition. He began with that…vatican.va
- Origen on Luke 4:1–4 (3) — When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread.vatican.va
- Basil the Great on Luke 4:1–4 (5) — He tried to persuade Christ to satisfy His appetite with stones, i. e. to shift his desire from the natural food to that which was beyond nature or unnatural.vatican.va
- Origen on Luke 4:1–4 (4) — I suppose also that even now at this very time the devil shews a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If thou seest the heretics devouring their lying…vatican.va
- Basil the Great on Luke 4:1–4 (6) — But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shews…vatican.va
- Theophylact of Ohrid on Luke 4:1–4 (2) — As if He said, Not by bread alone is human nature sustained, but the word of God is sufficient to support the whole nature of man. Such was the food of the Israelites when they gathered manna during the space of…vatican.va
- Cyril of Alexandria on Luke 4:1–4 (3) — Or, our earthly body is nourished by earthly food, but the reasonable soul is strengthened by the Divine Word, to the right ordering of the spirit.vatican.va
- Gregory of Nazianzus on Luke 4:1–4 (2) — For the body nourishes not our immaterial nature.vatican.va
- Gregory of Nyssa on Luke 4:1–4 — Virtue then is not sustained by bread, nor by flesh does the soul keep itself in health and vigour, but by other banquets than these is the heavenly life fostered, and increased. The nourishment of the good man is…vatican.va
- Ambrose of Milan on Luke 4:1–4 (5) — You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite. He does not exert His power as God, (for how had that profited me,) but as man…vatican.va
Luke 4:5–8
- Theophylact of Ohrid on Luke 4:5–8 — The enemy had first assailed Christ by the temptation of the appetite, as also he did Adam. He next tempts Him with the desire of gain or covetousness, shewing Him all the kingdoms of the world. Hence it follows, And…vatican.va
- Gregory the Great on Luke 4:5–8 — What marvel that He permitted Himself to be led by the devil into the mountains, who even endured to be crucified in His own body?vatican.va
- Theophylact of Ohrid on Luke 4:5–8 (2) — But how did the devil shew Him all the kingdoms of the world? Some say that he presented them to Him in imagination, but I hold that he brought them before Him in visible form and appearance.vatican.va
- Titus of Bostra on Luke 4:5–8 — Or, the devil described the world in language, and as he thought brought it vividly before our Lord’s mind as though it were a certain house.vatican.va
- Ambrose of Milan on Luke 4:5–8 — Truly in a moment of time, the kingdoms of this world are described. For here it is not so much the rapid glance of sight which is signified as is declared the frailty of mortal power. For in a moment all this passes…vatican.va
- Titus of Bostra on Luke 4:5–8 (2) — He lied in two respects. For he neither had to give, nor could he give that which he had not; he gains possession of nothing, but is an enemy reduced to fight.vatican.va
- Ambrose of Milan on Luke 4:5–8 (2) — For it is elsewhere said, that all power is from God. (Rom. 13:1.) Therefore from God’s hands comes the disposal of power, the lust of power is from the evil one; power is not itself evil, but he who evilly uses it.…vatican.va
- Cyril of Alexandria on Luke 4:5–8 — And dost thou, whose lot is the unquenchable fire, promise to the Lord of all that which is His own? Didst thou think to have Him for thy worshipper, from dread of whom the whole creation trembles?vatican.va
- Origen on Luke 4:5–8 — Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigneth over sinners, that is, the devil; The king of righteousness who ruleth the righteous, that is,…vatican.va
- Bede on Luke 4:5–8 — The devil saying to our Saviour, If thou wilt fall down and worship me, receives answer that he himself ought rather to worship Christ as his Lord and God.vatican.va
- Cyril of Alexandria on Luke 4:5–8 (2) — But how comes it that the Son (if as the heretics say a created being) is worshipped? What charge can be brought against those who served the creature and not the Creator, if the Son (according to them a created…vatican.va
- Origen on Luke 4:5–8 (2) — Or else, All these, he says, I would have subject to me, that they might worship the Lord God, and serve Him alone. But dost thou wish sin to begin from Me, which I came hither to destroy?vatican.va
- Cyril of Alexandria on Luke 4:5–8 (3) — This command touched him to the quick; for before Christ’s coming he was every where worshipped. But the law of God casting him down from his usurped dominion, establishes the worship of Him alone who is really God.vatican.va
- Bede on Luke 4:5–8 (2) — But some one may ask how this injunction agrees with the word of the Apostle, which says, Beloved, serve one another. (Gal. 5:13.) In the Greek, δουλεία signifies a common service, (i. e. given either to God or man,)…vatican.va
Luke 4:9–13
- Ambrose of Milan on Luke 4:9–13 — The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence…vatican.va
- Origen on Luke 4:9–13 — He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing.vatican.va
- Ambrose of Milan on Luke 4:9–13 (2) — It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said unto him, If thou art the Son of God, throw thyself down.vatican.va
- Athanasius of Alexandria on Luke 4:9–13 — The devil entered not into a contest with God, (for he durst not, and therefore said, If thou art the Son of God,) but he contended with man whom once he had power to deceive.vatican.va
- Ambrose of Milan on Luke 4:9–13 (3) — That is truly the devil’s language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shews at the same time both his weakness and malice, for he can injure no one that does…vatican.va
- Origen on Luke 4:9–13 (2) — Whence knowest thou, Satan, that those things are written? Hast thou read the Prophets, or the oracles of God? Thou hast read them indeed, but not that thyself mightest be the better for the reading, but that from…vatican.va
- Ambrose of Milan on Luke 4:9–13 (4) — Let not the heretic entrap thee by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive.vatican.va
- Origen on Luke 4:9–13 (3) — But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Saviour, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But…vatican.va
- Ambrose of Milan on Luke 4:9–13 (5) — But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devil’s will, and not by the authority of His own divine power, again so foils his cunning, that…vatican.va
- John Chrysostom on Luke 4:9–13 — For it is of the devil to cast one’s self into dangers, and try whether God will rescue us.vatican.va
- Cyril of Alexandria on Luke 4:9–13 — God gives not help to those who tempt Him, but to those who believe on Him. Christ therefore did not shew His miracles to them that tempted Him, but said to them, An evil generation seeketh a sign, and no sign shall…vatican.va
- John Chrysostom on Luke 4:9–13 (2) — But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that thou, as far as thou art able, mightest become like Christ. The devil knew the arms of Christ,…vatican.va
- Gregory of Nyssa on Luke 4:9–13 — In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And…vatican.va
- Ambrose of Milan on Luke 4:9–13 (6) — He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire,…vatican.va
- Athanasius of Alexandria on Luke 4:9–13 (2) — The enemy came to Him as man, but not finding in Him the marks of his ancient seed, he departed.vatican.va
- Ambrose of Milan on Luke 4:9–13 (7) — You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he…vatican.va
- Theophylact of Ohrid on Luke 4:9–13 — Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow.vatican.va
- Maximus the Confessor on Luke 4:9–13 — Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to…vatican.va
- Augustine of Hippo on Luke 4:9–13 — The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shewn unto Him, and He was…vatican.va
- Maximus the Confessor on Luke 4:9–13 (2) — But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another.vatican.va
- Origen on Luke 4:9–13 (4) — But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of…vatican.va
Luke 4:14–21
- Origen on Luke 4:14–21 — The Lord having overcome the tempter, power was added to Him, i. e. as far as regards the manifestation of it. Hence it is said, And Jesus returned in the power of the Spirit.vatican.va
- Bede on Luke 4:14–21 — By the power of the Spirit he means shewing forth of miracles.vatican.va
- Cyril of Alexandria on Luke 4:14–21 — Now He performed miracles not from any external power, and from having as it were the acquired grace of the Holy Spirit, as other saints, but rather as being by nature the Son of God, and partaking of all things…vatican.va
- Bede on Luke 4:14–21 (2) — And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue. Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then…vatican.va
- Origen on Luke 4:14–21 (2) — But you must not think that they only were happy, and that you are deprived of Christ’s teaching. For now also throughout the world He teaches through His instruments, and is now more glorified by all men, than at…vatican.va
- Cyril of Alexandria on Luke 4:14–21 (2) — He communicates the knowledge of Himself to those among whom He was brought up according to the flesh. As it follows, And he came to Nazareth.vatican.va
- Theophylact of Ohrid on Luke 4:14–21 — That He might teach us to benefit and instruct first our brethren, then to extend our kindness to the rest of our friends.vatican.va
- Bede on Luke 4:14–21 (3) — They flocked together on the Sabbath day in the synagogues, that, resting from all worldly occupations, they might set themselves down with a quiet mind to meditate on the precepts of the Law. Hence it follows, And…vatican.va
- Ambrose of Milan on Luke 4:14–21 — The Lord in every thing so humbled Himself to obedience, that He did not despise even the office of a reader, as it follows, And he rose up to read, and there was delivered unto him the book, &c. He received the book…vatican.va
- Origen on Luke 4:14–21 (3) — He opens not the book by chance, and finds a chapter containing a prophecy of Himself, but by the providence of God. Hence it follows, And when he had opened the book, he found the place, &c. (Is. 61:1.)vatican.va
- Athanasius of Alexandria on Luke 4:14–21 — He says this to explain to us the cause of the revelation made to the world, and of His taking upon Him the human nature. For as the Son, though He is the giver of the Spirit, does not refuse to confess as man that…vatican.va
- Cyril of Alexandria on Luke 4:14–21 (3) — In like manner we confess Him to have been anointed, inasmuch as He took upon Him our flesh, as it follows, Because he hath anointed me. For the Divine nature is not anointed, but that which is cognate to us. So also…vatican.va
- Ambrose of Milan on Luke 4:14–21 (2) — You see the Trinity coeternal and perfect. The Scripture speaks of Jesus as perfect God and perfect man. It speaks of the Father, and the Holy Spirit, who was shewn to be a cooperator, when in a bodily form as a dove…vatican.va
- Origen on Luke 4:14–21 (4) — By the poor He means the Gentile nations, for they were poor, possessing nothing at all, having neither God, nor Law, nor Prophets, nor justice, and the other virtues.vatican.va
- Ambrose of Milan on Luke 4:14–21 (3) — Or, He is anointed all over with spiritual oil, and heavenly virtue, that He might enrich the poverty of man’s condition with the everlasting treasure of His resurrection.vatican.va
- Bede on Luke 4:14–21 (4) — He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yours is the kingdom of heaven.vatican.va
- Cyril of Alexandria on Luke 4:14–21 (4) — For perhaps to the poor in spirit He declares in these words, that among all the gifts which are obtained through Christ, upon them was bestowed a free gift. It follows, To heal the broken hearted. He calls those…vatican.va
- Basil the Great on Luke 4:14–21 — Or, He came to heal the broken hearted, i. e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human heart.vatican.va
- Bede on Luke 4:14–21 (5) — Or, because it is written, A broken and a contrite heart God will not despise. (Ps. 51:17.) He says therefore, that He is sent to heal the broken hearted, as it is written, Who heals the broken hearted. (Ps. 147:3.)…vatican.va
- John Chrysostom on Luke 4:14–21 — The word captivity has many meanings. There is a good captivity, which St. Paul speaks of when he says, Bringing into captivity every thought to the obedience of Christ. (2 Cor. 10:5.) There is a bad captivity also,…vatican.va
- Theophylact of Ohrid on Luke 4:14–21 (2) — But these things may be understood also of the dead, who being taken captive have been loosed from the dominion of hell by the resurrection of Christ. It follows, And recovering of sight to the blind.vatican.va
- Cyril of Alexandria on Luke 4:14–21 (5) — For the darkness which the Devil has spread over the human heart, Christ the Sun of Righteousness has removed, making men, as the Apostle says, children not of night and darkness, but of light and the day. (1 Thess.…vatican.va
- Origen on Luke 4:14–21 (5) — For what had been so shattered and dashed about as man, who was set at liberty by Jesus and healed?vatican.va
- Bede on Luke 4:14–21 (6) — Or, to set at liberty them that are bruised; i. e. to relieve those who had been heavy laden with the intolerable burden of the Law.vatican.va
- Origen on Luke 4:14–21 (6) — But all these things were mentioned first, in order that after the recovery of sight from blindness, after deliverance from captivity, after being healed of divers wounds, we might come to the acceptable year of the…vatican.va
- Bede on Luke 4:14–21 (7) — For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. (2 Cor. 6:2.) After the acceptable year of the Lord, he adds,…vatican.va
- Ambrose of Milan on Luke 4:14–21 (4) — Or, by the acceptable year of the Lord, he means this day extended through endless ages, which knows of no return to a world of labour, and grants to men everlasting reward and rest. It follows, And he closed the…vatican.va
- Bede on Luke 4:14–21 (8) — He read the book to those who were present to hear Him, but having read it, He returned it to the minister; for while He was in the world He spoke openly, teaching in the synagogues and in the temple; but about to…vatican.va
- Origen on Luke 4:14–21 (7) — And now also if we will, our eyes can look upon the Saviour. For when you direct your whole heart to wisdom, truth, and the contemplation of the only-begotten Son of God, your eyes behold Jesus.vatican.va
- Cyril of Alexandria on Luke 4:14–21 (6) — But then He turned the eyes of all men upon Him, wondering how He knew the writing which He had never learnt. But since it was the custom of the Jews to say that the prophecies spoken of Christ are completed either…vatican.va
- Bede on Luke 4:14–21 (9) — Because, in fact, as that Scripture had foretold, the Lord was both doing great things, and preaching greater.vatican.va
Luke 4:22–27
- John Chrysostom on Luke 4:22–27 — When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain…vatican.va
- Bede on Luke 4:22–27 — They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.vatican.va
- John Chrysostom on Luke 4:22–27 (2) — But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?vatican.va
- Cyril of Alexandria on Luke 4:22–27 — But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness?vatican.va
- John Chrysostom on Luke 4:22–27 (3) — For though after a long time and when He had begun to shew forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said unto them, Ye will surely say…vatican.va
- Cyril of Alexandria on Luke 4:22–27 (2) — It was a common proverb among the Hebrews, invented as a reproach, for men used to cry out against infirm physicians, Physician, heal thyself.vatican.va
- Glossa Ordinaria on Luke 4:22–27 — It was as if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i. e. Do likewise in your own city, where you were nourished and brought up.vatican.va
- Augustine of Hippo on Luke 4:22–27 — But since St. Luke mentions that great things had been already done by Him, which he knows he had not yet related, what is more evident than that he knowingly anticipated the relation of them. For he had not…vatican.va
- Ambrose of Milan on Luke 4:22–27 — But the Saviour purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say…vatican.va
- Cyril of Alexandria on Luke 4:22–27 (3) — As if He says, You wish me to work many miracles among you, in whose country I have been brought up, but I am aware of a very common failing in the minds of many. To a certain extent it always happens, that even the…vatican.va
- Bede on Luke 4:22–27 (2) — Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet unto you from among your brethren. (Deut. 18:15.)vatican.va
- Ambrose of Milan on Luke 4:22–27 (2) — But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from…vatican.va
- Origen on Luke 4:22–27 — As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in…vatican.va
- Ambrose of Milan on Luke 4:22–27 (3) — By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord’s conduct shewn to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in…vatican.va
- John Chrysostom on Luke 4:22–27 (4) — He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon…vatican.va
- Basil the Great on Luke 4:22–27 — For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of…vatican.va
- John Chrysostom on Luke 4:22–27 (5) — But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I wall command a widow woman to feed you. As it follows, But to none of them was…vatican.va
- Ambrose of Milan on Luke 4:22–27 (4) — But he says in a mystery, “In the days of Elias,” because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was…vatican.va
- Origen on Luke 4:22–27 (2) — For when a famine came upon the people of Israel, i. e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the desolate hath many more children than she which hath an husband; (Isa. 54:1,…vatican.va
- Bede on Luke 4:22–27 (3) — Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the…vatican.va
- Basil the Great on Luke 4:22–27 (2) — Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from…vatican.va
- Origen on Luke 4:22–27 (3) — He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel.vatican.va
- Ambrose of Milan on Luke 4:22–27 (5) — Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the…vatican.va
- Bede on Luke 4:22–27 (4) — For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a…vatican.va
Luke 4:28–30
- Cyril of Alexandria on Luke 4:28–30 — He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is…vatican.va
- Ambrose of Milan on Luke 4:28–30 — It can not be wondered at that they lost their salvation who cast the Saviour out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing,…vatican.va
- Bede on Luke 4:28–30 — Worse are the Jewish disciples than their master the Devil. For he says, Cast thyself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away,…vatican.va
- John Chrysostom on Luke 4:28–30 — Herein He shews both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery…vatican.va
- Ambrose of Milan on Luke 4:28–30 (2) — At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole…vatican.va
- Bede on Luke 4:28–30 (2) — The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of…vatican.va
Luke 4:31–37
- Ambrose of Milan on Luke 4:31–37 — Neither indignation at their treatment, nor displeasure at their wickedness, caused our Lord to abandon Judæa, but unmindful of His injuries, and remembering mercy, at one time by teaching, at another by healing, He…vatican.va
- Cyril of Alexandria on Luke 4:31–37 — For although He knew that they were disobedient and hard of heart, He nevertheless visits them, as a good Physician tries to heal those who are suffering from a mortal disease. But He taught them boldly in the…vatican.va
- Bede on Luke 4:31–37 — The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised.vatican.va
- Cyril of Alexandria on Luke 4:31–37 (2) — But He generally intermingles with His teaching the performance of mighty works. For those whose reason does not incline to knowledge, are roused by the manifestation of miracles. Hence it follows, And there was in…vatican.va
- Ambrose of Milan on Luke 4:31–37 (2) — The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased, in order that He might declare at the very beginning that the Son of God was not under the…vatican.va
- Cyril of Alexandria on Luke 4:31–37 (3) — But the Jews spoke falsely of the glory of Christ, saying, He casteth out devils by Beelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power, and endured not the…vatican.va
- Bede on Luke 4:31–37 (2) — As if he said, Abstain a while from troubling me, thou who hast no fellowship with our designs.vatican.va
- Ambrose of Milan on Luke 4:31–37 (3) — It ought not to shock any one that the devil is mentioned in this book as the first to have spoken the name of Jesus of Nazareth. For Christ received not from him that name which an Angel brought down from heaven to…vatican.va
- Athanasius of Alexandria on Luke 4:31–37 — He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all…vatican.va
- Cyril of Alexandria on Luke 4:31–37 (4) — For the devils thought by praises of this sort to make Him a lover of vainglory, that He might be induced to abstain from opposing or destroying them by way of grateful return.vatican.va
- John Chrysostom on Luke 4:31–37 — The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him.vatican.va
- Athanasius of Alexandria on Luke 4:31–37 (2) — Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the…vatican.va
- Bede on Luke 4:31–37 (3) — But by the permission of God, the man who was to be delivered from the devil is thrown into the midst, that the power of the Saviour being manifested might bring over many to the way of salvation. As it follows: And…vatican.va
- Theophylact of Ohrid on Luke 4:31–37 — As if they said, What is this word by which he commands, Go out, and he went out?vatican.va
- Bede on Luke 4:31–37 (4) — Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power.vatican.va
- Ambrose of Milan on Luke 4:31–37 (4) — In a mystery, the man in the synagogue with the unclean spirit is the Jewish people, which being fast bound in the wiles of the devil, defiled its vaunted cleanliness of body by the pollution of the heart. And truly…vatican.va
- Theophylact of Ohrid on Luke 4:31–37 (2) — We must know also that many now have devils, namely, such as fulfil the desires of devils, as the furious have the dæmon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man…vatican.va
Luke 4:38–39
- Ambrose of Milan on Luke 4:38–39 — Luke having first introduced a man delivered from an evil spirit, goes on to relate the healing of a woman. For our Lord had come to heal each sex, and he ought first to be healed who was first created. Hence it is…vatican.va
- John Chrysostom on Luke 4:38–39 — For He honoured His disciples by dwelling among them, and so making them the more zealous.vatican.va
- Cyril of Alexandria on Luke 4:38–39 — Now see how Christ abides in the house of a poor man, suffering poverty of His own will for our sakes, that we might learn to visit the poor, and despise not the destitute and needy. It follows: And Simon’s wife’s…vatican.va
- Bede on Luke 4:38–39 — At one time at the request of others, at another of his own accord, our Saviour cures the sick, shewing that He is far aloof from the passions of sinners, and ever grants the prayer of the faithful, and what they in…vatican.va
- John Chrysostom on Luke 4:38–39 (2) — Because Matthew is silent on the point of asking Him, he does not differ from Luke, or it matters not, for one Gospel had brevity in view, the other accurate research. It follows: And he stood over her, &c.vatican.va
- Origen on Luke 4:38–39 — Here Luke speaks figuratively, as of a command given to a sensible being, saying, that the fever was commanded, and neglected not the work of Him who commanded it. Hence it follows: And she arose, and ministered unto…vatican.va
- John Chrysostom on Luke 4:38–39 (3) — For since the disease was curable, He shewed His power by the manner of the cure, doing what art could never do. For after the allaying of the fever, the patient needs much time ere he be restored to his former…vatican.va
- Ambrose of Milan on Luke 4:38–39 (2) — But if we weigh these things with deeper thoughts, we shall consider the health of the mind as well as the body; that the mind which was assailed by the wiles of the devil may be released first. Eve was not a…vatican.va
- Bede on Luke 4:38–39 (2) — For if we say that a man released from the devil represents morally the mind cleansed from unclean thoughts, consequently a woman vexed by fever, but cured at our Lord’s command, represents the flesh controlled by…vatican.va
- Cyril of Alexandria on Luke 4:38–39 (2) — Let us therefore receive Jesus. For when He has visited us, we carry Him in our heart and mind; He will then extinguish the flames of our unlicensed pleasures, and will make us whole, so that we minister unto Him,…vatican.va
Luke 4:40–41
- Theophylact of Ohrid on Luke 4:40–41 — We must observe the zeal of the multitude, who after the sun had set bring their sick unto Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick.vatican.va
- Origen on Luke 4:40–41 — It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to…vatican.va
- Cyril of Alexandria on Luke 4:40–41 — But although as God He was able to drive away diseases by His word, He nevertheless touches them, shewing that His flesh was powerful to apply remedies, since it was the flesh of God; for as fire, when applied to a…vatican.va
- Bede on Luke 4:40–41 — The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial…vatican.va
- John Chrysostom on Luke 4:40–41 — But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the…vatican.va
- Theophylact of Ohrid on Luke 4:40–41 (2) — Because, “praise is not seemly in the mouth of a sinner.” Or, because He did not wish to inflame the envy of the Jews by being praised of all.vatican.va
- Bede on Luke 4:40–41 (2) — But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.vatican.va
Luke 4:42–44
- John Chrysostom on Luke 4:42–44 — When he had bestowed sufficient favour upon the people by miracles, it was necessary for Him to depart. For miracles are always thought greater when the worker is gone, since they themselves are then the more heeded,…vatican.va
- A Greek expositor on Luke 4:42–44 — He went also into the desert, as Mark says, and prayed; not that he needed prayer, but as an example to us of good works.vatican.va
- John Chrysostom on Luke 4:42–44 (2) — The Pharisees indeed, seeing how that the miracles themselves published His fame, were offended at His power. But the people hearing His words, assented and followed; as it is said, And the multitudes sought him, not…vatican.va
- A Greek expositor on Luke 4:42–44 (2) — Now when Mark says that the Apostles came to him, saying, All seek thee, but Luke, that the people came, there is no difference between them, for the people came to Him following in the footsteps of the Apostles. But…vatican.va
- John Chrysostom on Luke 4:42–44 (3) — Observe also, that He might, by abiding in the same place, have drawn all men over to Himself. He did not however do so, giving us an example to go about and seek those who are perishing, as the shepherd his lost…vatican.va
- Bede on Luke 4:42–44 — But if the sun-setting mystically expresses the death of our Lord, the returning day denotes His resurrection, (the light of which being made manifest, He is sought for by the multitudes of believers, and being found…vatican.va
Scripture cited · 20 verses
Genesis 6:3 · Exodus 16:15 · Deuteronomy 18:15 · 1 Kings 17:6 · Psalm 91:13 · Isaiah 9:6 · Isaiah 45:19 · Isaiah 54:1 · Isaiah 61:1 · Matthew 12:39 · Romans 8:14 · Romans 13:1 · 1 Corinthians 2:8 · 2 Corinthians 3:6 · 2 Corinthians 6:2 · 2 Corinthians 10:5 · Galatians 4:27 · Galatians 5:13 · 1 Thessalonians 5:5 · 2 Timothy 3:6