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Saint Thomas Aquinas, Carlo Crivelli

Luke 8

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Thomas Aquinas · Catena Aurea · Chapter 8

Passages · 168

Luke 8:1–3

  • Theophylact of Ohrid on Luke 8:1–3 — He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.vatican.va
  • Gregory of Nazianzus on Luke 8:1–3 — For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labours, that He may sanctify sleep and labour. He weeps, that He may give a value to tears. He…vatican.va
  • Titus of Bostra on Luke 8:1–3 — For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom. But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven,…vatican.va
  • Isidore of Seville on Luke 8:1–3 — Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality, but called by different names; at one time the kingdom of God from Him who…vatican.va
  • Bede on Luke 8:1–3 — But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He…vatican.va
  • Theophylact of Ohrid on Luke 8:1–3 (2) — Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and…vatican.va
  • Bede on Luke 8:1–3 (2) — Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when…vatican.va
  • Gregory the Great on Luke 8:1–3 — For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full…vatican.va
  • Jerome on Luke 8:1–3 — It was a Jewish custom, nor was it thought blameable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause…vatican.va
  • Bede on Luke 8:1–3 (3) — But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, Thou art become my hope, my strong…vatican.va

Luke 8:4–15

  • Theophylact of Ohrid on Luke 8:4–15 — That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of…vatican.va
  • Origen on Luke 8:4–15 — And therefore it is significantly said, When much people were gathered together, and were come to him out of every city. For not many but few there are who walk the strait road, and find the way which leadeth to…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 — Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out…vatican.va
  • Bede on Luke 8:4–15 — The sower we can conceive to be none other but the Son of God, Who going forth from His Father’s bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)vatican.va
  • John Chrysostom on Luke 8:4–15 — Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals,…vatican.va
  • Theophylact of Ohrid on Luke 8:4–15 (2) — But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (2) — Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering spirits sent forth to minister. (Heb. 1:14.) Moses also and the prophets after him did…vatican.va
  • Theophylact of Ohrid on Luke 8:4–15 (3) — But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.vatican.va
  • Titus of Bostra on Luke 8:4–15 — But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (3) — He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the…vatican.va
  • Theophylact of Ohrid on Luke 8:4–15 (4) — He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called…vatican.va
  • Cyril of Alexandria on Luke 8:4–15 — For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth…vatican.va
  • Bede on Luke 8:4–15 (2) — The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (4) — There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked.vatican.va
  • John Chrysostom on Luke 8:4–15 (2) — For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman…vatican.va
  • Cyril of Alexandria on Luke 8:4–15 (2) — Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground, and…vatican.va
  • Bede on Luke 8:4–15 (3) — For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten…vatican.va
  • Cyril of Alexandria on Luke 8:4–15 (3) — But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that hath ears to hear, let him hear.vatican.va
  • Basil the Great on Luke 8:4–15 — Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.vatican.va
  • Bede on Luke 8:4–15 (4) — For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples…vatican.va
  • Origen on Luke 8:4–15 (2) — Now a parable is a narration of an action as done, yet not done according to the letter, though it might have been, representing certain things by means of others which are given in the parable. An enigma is a…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (5) — But our Lord told them the reason why He spake to the multitudes in parables, as follows, And he said, Unto you it is given to know the mysteries of God.vatican.va
  • Gregory of Nazianzus on Luke 8:4–15 — When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted…vatican.va
  • Theophylact of Ohrid on Luke 8:4–15 (5) — But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they…vatican.va
  • Bede on Luke 8:4–15 (5) — Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear.vatican.va
  • Gregory the Great on Luke 8:4–15 — But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (6) — Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those…vatican.va
  • Bede on Luke 8:4–15 (6) — Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (7) — But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with…vatican.va
  • Cyril of Alexandria on Luke 8:4–15 (4) — For when they enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed,…vatican.va
  • Gregory the Great on Luke 8:4–15 (2) — Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (8) — But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go…vatican.va
  • Gregory the Great on Luke 8:4–15 (3) — It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice…vatican.va
  • Eusebius of Caesarea on Luke 8:4–15 (9) — Now these things were foretold by our Saviour according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some…vatican.va
  • John Chrysostom on Luke 8:4–15 (3) — And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the…vatican.va
  • Gregory the Great on Luke 8:4–15 (4) — The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the…vatican.va

Luke 8:16–18

  • Bede on Luke 8:16–18 — Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shews that by them at length must the same mystery be revealed also to others,…vatican.va
  • Eusebius of Caesarea on Luke 8:16–18 — As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those…vatican.va
  • Augustine of Hippo on Luke 8:16–18 — Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge. For under the names of vessel and bed, he represents the…vatican.va
  • Origen on Luke 8:16–18 — But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. (John 5:35.) It becomes not him then…vatican.va
  • John Chrysostom on Luke 8:16–18 — By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the…vatican.va
  • Maximus the Confessor on Luke 8:16–18 — Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the…vatican.va
  • Bede on Luke 8:16–18 (2) — But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed…vatican.va

Luke 8:19–21

  • Titus of Bostra on Luke 8:19–21 — Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father’s teaching. But when they began to feel His absence, they came unto Him, as it is said, Then came unto him his mother and his…vatican.va
  • Bede on Luke 8:19–21 — But those who are said to be our Lord’s brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another…vatican.va
  • Titus of Bostra on Luke 8:19–21 (2) — His brethren thought that when He heard of their presence He would send away the people, from respect to His mother’s name, and from His affection towards her, as it follows, And it was told him, Thy mother and thy…vatican.va
  • John Chrysostom on Luke 8:19–21 — Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it…vatican.va
  • Ambrose of Milan on Luke 8:19–21 — The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that…vatican.va
  • Bede on Luke 8:19–21 (2) — They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they…vatican.va
  • John Chrysostom on Luke 8:19–21 (2) — Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised…vatican.va
  • Theophylact of Ohrid on Luke 8:19–21 — But some take this to mean that certain men, hating Christ’s teaching, and mocking at Him for His doctrine, said, Thy mother and thy brethren stand without wishing to see thee; as if thereby to shew His meanness of…vatican.va
  • Ambrose of Milan on Luke 8:19–21 (2) — In a mystical sense he ought not to stand without, who was seeking Christ. Hence also that saying, Come unto him, and be enlightened (Ps. 34:6. Vulg.). For if they stand without, not even parents themselves are…vatican.va
  • Bede on Luke 8:19–21 (3) — For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked…vatican.va

Luke 8:22–25

  • Cyril of Alexandria on Luke 8:22–25 — When the disciples saw that all men received help from Christ, it seemed fitting that they themselves also should in turn rejoice in the benefits of Christ. For no one regards that which happens in the person of…vatican.va
  • John Chrysostom on Luke 8:22–25 — Luke indeed avoids the question which might be put to him with regard to the order of time, saying, that He went into a ship on a certain day. Now if the storm had arisen when our Lord was awake, the disciples either…vatican.va
  • Ambrose of Milan on Luke 8:22–25 — We are told above, moreover, that He passed the night in prayer. How then does He here fall asleep in a storm? The security of power is expressed, that while all were afraid, He alone lay fearless; but He lay asleep…vatican.va
  • Cyril of Alexandria on Luke 8:22–25 (2) — But it seems to have been especially and wonderfully ordained that they should not seek His assistance when first the storm began to affect the boat, but after the danger had increased, in order that the power of the…vatican.va
  • Augustine of Hippo on Luke 8:22–25 — Matthew says, Master, save us, we perish. Mark, Master, carest thou not that we perish? There is the same expression in all of men awakening our Lord, and anxious for their safety. Nor is it worth while to enquire…vatican.va
  • Cyril of Alexandria on Luke 8:22–25 (3) — But it could not be that they should perish while the Almighty was with them. Christ then arose, Who has power over all things, and immediately quells the storm and the violence of the wind, and the tempest ceased,…vatican.va
  • Cyril of Alexandria on Luke 8:22–25 (4) — But together with the raging of the waters, He quiets also the tumult of their souls, as it follows, And he said unto them, Where is your faith? By which word He shewed, that it is not so much the assault of…vatican.va
  • Augustine of Hippo on Luke 8:22–25 (2) — Now this is related by the other Evangelists in different words. For Matthew says, that Jesus said, Why are ye fearful, O ye of little faith? (Matt. 8.) but Mark as follows, Why are ye so fearful? How is it that ye…vatican.va
  • Cyril of Alexandria on Luke 8:22–25 (5) — When the tempest was quelled at the command of Christ, the disciples in astonishment whispered one to the other, as it follows, And they being afraid wondered, &c. Now the disciples said not this as ignorant of Him,…vatican.va
  • Bede on Luke 8:22–25 — Or, it was not His disciples, but the sailors and others in the ship who wondered. But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the…vatican.va
  • Ambrose of Milan on Luke 8:22–25 (2) — Our Lord therefore, who knew that He came upon earth for a divine mystery, having left His kinsfolk, went up into the ship.vatican.va
  • Bede on Luke 8:22–25 (2) — His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) While His disciples are sailing, that is,…vatican.va
  • Ambrose of Milan on Luke 8:22–25 (3) — You must remember that no one can pass from the course of this life without temptations, for temptation is the trial of faith. We are therefore subject to the storms of spiritual wickedness, but as watchful sailors…vatican.va
  • Bede on Luke 8:22–25 (3) — In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, (Mark 16:14.) and thus having calmed the swelling waves, He made plain to all the power of His divinity.vatican.va

Luke 8:26–39

  • Cyril of Alexandria on Luke 8:26–39 — The Saviour, as He sailed with His disciples, came to a port, as it is said, And they arrived at the country of the Gadarenes, which is over against Galilee.vatican.va
  • Titus of Bostra on Luke 8:26–39 — Many accurate copies have neither “Gerazenes” nor “Gadarenes,” but “Gergezenes.” For Gadara is a city in Judæa, but neither lake nor sea is found at it; and Geraza is a city of Arabia, having neither lake nor sea…vatican.va
  • Bede on Luke 8:26–39 — For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were…vatican.va
  • John Chrysostom on Luke 8:26–39 — But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land,…vatican.va
  • Augustine of Hippo on Luke 8:26–39 — Whereas Matthew says, that there were two possessed, but Mark and Luke mention only one; you must understand one of them to be a more distinguished and famous person, for whom that neighbourhood was chiefly…vatican.va
  • John Chrysostom on Luke 8:26–39 (2) — Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil…vatican.va
  • Cyril of Alexandria on Luke 8:26–39 (2) — Now his going naked among the tombs of the dead was a mark of demoniacal wildness. But God permits some in His providence to become subject to evil spirits, that we may ascertain through them of what kind the evil…vatican.va
  • John Chrysostom on Luke 8:26–39 (3) — But because the people acknowledged Him to be man, the devils came publishing His divinity, which even the sea had proclaimed by its calmness. Hence it follows, When he saw Jesus he fell down before him, and with a…vatican.va
  • Cyril of Alexandria on Luke 8:26–39 (3) — Mark here the combination of fear with boldness and great desperation, for it is a sign of devilish despair to speak out boldly, What have I to do with thee, Jesus, thou Son of God most high? but of fear when they…vatican.va
  • John Chrysostom on Luke 8:26–39 (4) — Therefore since no one could hold the possessed, Christ goes to him and addresses him. It follows, And Jesus asked him, saying, What is thy name?vatican.va
  • Bede on Luke 8:26–39 (2) — He enquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who…vatican.va
  • Gregory of Nyssa on Luke 8:26–39 — Certain evil spirits imitating the heavenly hosts and the legions of Angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High.…vatican.va
  • John Chrysostom on Luke 8:26–39 (5) — But when the Lord had overcome the evil spirits which disturbed His creatures, they thought that because of the enormity of those things which had been done, He would not wait the time of their punishment, and…vatican.va
  • Theophylact of Ohrid on Luke 8:26–39 — Which indeed the devils demand, wishing yet longer to mix with mankind.vatican.va
  • Cyril of Alexandria on Luke 8:26–39 (4) — And hence it is plain that the rebel hosts against the Divine Majesty were thrust down to hell by the unspeakable power of the Saviour.vatican.va
  • Maximus the Confessor on Luke 8:26–39 — Now the Lord ordains for each class of sinners an appropriate punishment. The fire of Hell unquenchable for fleshly burnings, gnashing of teeth for wanton mirth, intolerable thirst for pleasure and revelry, the worm…vatican.va
  • Augustine of Hippo on Luke 8:26–39 (2) — The words of Mark, that there was a herd of swine nigh unto the mountains, and of Luke, on the mountains, do not differ from one another. For the herd of swine was so large, that they might be part on the mountain,…vatican.va
  • Ambrose of Milan on Luke 8:26–39 — But the devils could not endure the clearness of the light of heaven, as those who have weak eyes can not bear the sun’s rays.vatican.va
  • Cyril of Alexandria on Luke 8:26–39 (5) — The multitude of unclean spirits seek therefore to be sent into the herd of unclean swine, like to themselves, for it follows, And they besought him that he would suffer them to enter into them.vatican.va
  • Athanasius of Alexandria on Luke 8:26–39 — But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them.vatican.va
  • Cyril of Alexandria on Luke 8:26–39 (6) — But the Lord granted them permission, that this might be among other things to us an occasion of benefit, and the confidence of our safety. It follows, And he suffered them. We must therefore consider that the evil…vatican.va
  • Titus of Bostra on Luke 8:26–39 (2) — But the shepherds take flight, lest they should perish with the swine. Hence it follows, When they that fed them saw what was done they fled, and went and told it in the city and in the country, and excited the like…vatican.va
  • Theophylact of Ohrid on Luke 8:26–39 (2) — They feared lest they should again suffer some loss, as they had suffered in the drowning of the swine.vatican.va
  • John Chrysostom on Luke 8:26–39 (6) — But observe the humility of Christ; for when after conferring so great benefits upon them they sent Him away, He offers no obstacle, but departs, leaving those who had proclaimed themselves unworthy of His teaching.…vatican.va
  • Titus of Bostra on Luke 8:26–39 (3) — But as He was departing, the man who had been afflicted will not part from his Saviour, for it follows, Now the man out of whom the devils were departed besought him that he might be with him.vatican.va
  • Theophylact of Ohrid on Luke 8:26–39 (3) — For as one who had been tried by experience, he feared, lest perhaps when far from Jesus he should again become the prey of evil spirits. But the Lord shews him, that though He is not present with him, He can protect…vatican.va
  • Titus of Bostra on Luke 8:26–39 (4) — He does not however turn aside from the law of truth, for whatever the Son doth the Father doth. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered…vatican.va
  • John Chrysostom on Luke 8:26–39 (7) — And so abandoning those who had proclaimed themselves unworthy of His teaching, He appoints as their teacher the man who had been released from the evil spirits.vatican.va
  • Bede on Luke 8:26–39 (3) — Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation “casting out an inhabitant,”…vatican.va
  • Ambrose of Milan on Luke 8:26–39 (2) — Now although the number of those healed by Christ is different in Luke and Matthew, yet the mystery is one and the same. For as he who had a devil is the figure of the Gentile people, the two also in like manner take…vatican.va
  • Augustine of Hippo on Luke 8:26–39 (3) — He abode in no house, that is, he had no rest in his conscience; he dwelt among the tombs, because he delighted in dead works in his sins.vatican.va
  • Ambrose of Milan on Luke 8:26–39 (3) — Or what are the bodies of the unbelieving but kinds of tombs in which the word of God abides not?vatican.va
  • Augustine of Hippo on Luke 8:26–39 (4) — Now that he was bound by brazen fetters and chains, signifies the harsh and severe laws of the Gentiles, by which also in their states offences are restrained. But, that having burst these chains he was driven by the…vatican.va
  • Augustine of Hippo on Luke 8:26–39 (5) — But by their being sent down violently into the lake, it is meant that the Church has been purified, and now that the Gentiles are delivered from the dominion of evil spirits, those who refuse to believe in Christ,…vatican.va
  • Ambrose of Milan on Luke 8:26–39 (4) — They are carried violently down, for they are reclaimed not by the contemplation of any good deed, but thrust as from a higher place to a lower, along the downward path of iniquity, they perish amidst the waves of…vatican.va
  • Augustine of Hippo on Luke 8:26–39 (6) — Or, by the herdsmen of the swine flying and telling these things, He represents certain rulers of the wicked, who though they evade the law of Christianity, yet proclaim it among the nations by their astonishment and…vatican.va
  • Ambrose of Milan on Luke 8:26–39 (5) — Or there seems to have been a kind of synagogue in the city of the Gerasenes who besought our Lord to depart, because they were seized with great fear. For the weak mind receives not the word of God, nor can it…vatican.va
  • Augustine of Hippo on Luke 8:26–39 (7) — But that he, now that he is healed, desires to be with Christ, and it is said to him, Return to thy house, and tell what great things God has done for thee, implies that each should understand, that after the…vatican.va

Luke 8:40–48

  • Augustine of Hippo on Luke 8:40–48 — After relating the miracle of the Gadarenes, Luke goes on to relate that of the ruler of the synagogue’s daughter; saying, And it came to pass, that, when Jesus was returned, the people gladly received him: for they…vatican.va
  • Theophylact of Ohrid on Luke 8:40–48 — At once both because of His teaching, and His miracles.vatican.va
  • Augustine of Hippo on Luke 8:40–48 (2) — But the event which He adds, And, behold, there came a man named Jairus, must not be supposed to have taken place immediately, but first that of the feast of the publicans which Matthew mentions, (Matt. 9:18.) to…vatican.va
  • Titus of Bostra on Luke 8:40–48 — The name is inserted for the sake of the Jews, who at that time well knew the event, that the name might be a demonstrative proof of the miracle. And there came not one of the lowest, but a ruler of the synagogue,…vatican.va
  • Theophylact of Ohrid on Luke 8:40–48 (2) — Through urgent need then he fell at His feet, as it follows, And he fell at Jesus’ feet; but it were right for him without a pressing necessity to fall at Christ’s feet and acknowledge Him to be God.vatican.va
  • John Chrysostom on Luke 8:40–48 — But mark his dulness of heart, for it follows, and besought him that he would come into his house; being ignorant in truth that He was able to heal when absent. For if he had known, he would have said as the…vatican.va
  • A Greek expositor on Luke 8:40–48 — But the cause of his coming is told by adding, For he had only one daughter, the prop of his house, the succession of his race, about twelve years old, in the very flower of her age; and she lay dying, about to be…vatican.va
  • John Chrysostom on Luke 8:40–48 (2) — But the Lord had come not to judge the world, but to save it. Whereupon He does not weigh the rank of the petitioner, but calmly undertakes the work, knowing that what was to happen would be greater than what was…vatican.va
  • Ambrose of Milan on Luke 8:40–48 — But when about to raise the dead, in order to bring faith to the ruler of the synagogue, He first cured the issue of blood. So also a temporal resurrection is celebrated at the Passion of our Lord, that the other…vatican.va
  • Cyril of Alexandria on Luke 8:40–48 — This was the greatest sign that He had really put on our flesh, and trampled under foot all pride. For they followed Him not afar off, but thronged Him.vatican.va
  • A Greek expositor on Luke 8:40–48 (2) — Now a certain woman afflicted with a severe disease, whose infirmity had consumed her body, but physicians all her substance, finds her only hope in such great humbleness that she falls down before our Lord; of whom…vatican.va
  • Titus of Bostra on Luke 8:40–48 (2) — Of how great praise then is this woman worthy, who with her bodily powers exhausted by the continual issue of blood, and with so great a crowd thronging around Him, in the strength of her affection and faith entered…vatican.va
  • Cyril of Alexandria on Luke 8:40–48 (2) — For it was not lawful for the unclean either to touch any of the holy saints, or come near a holy man.vatican.va
  • John Chrysostom on Luke 8:40–48 (3) — For by the custom of the Law a malady of this kind was accounted a great uncleanness. (Lev. 15:19–25.) Independently of this also, she had not yet a right estimation of Him, else she would not have thought to remain…vatican.va
  • Theophylact of Ohrid on Luke 8:40–48 (3) — But as when a man turns his eye to a shining light, or puts fuel to the fire, immediately they have their effects; so indeed he who brings faith to Him who is able to cure, immediately obtains his cure; as it is…vatican.va
  • John Chrysostom on Luke 8:40–48 (4) — But not the garments alone saved her, (for the soldiers also allotted them among themselves,) but the earnestness of her faith.vatican.va
  • Theophylact of Ohrid on Luke 8:40–48 (4) — For she believed, and was saved, and as was fitting first touched Christ with her mind, then with her body.vatican.va
  • A Greek expositor on Luke 8:40–48 (3) — But the Lord heard the woman’s silent thoughts, and silently released her silent, permitting willingly the seizing of her cure. But afterwards He makes known the miracle, as it follows: And Jesus said, Who touched me?vatican.va
  • Cyril of Alexandria on Luke 8:40–48 (3) — For the miracle which was performed escaped not the Lord, but He who knew all things asks as if He were ignorant.vatican.va
  • A Greek expositor on Luke 8:40–48 (4) — Now His disciples who knew not what was asked, but supposed He spoke merely of one touching Him, answer our Lord’s question, as follows, When all denied, Peter and they that were with him said, Master, the multitude…vatican.va
  • John Chrysostom on Luke 8:40–48 (5) — For first He removes the woman’s fear, lest she should suffer the pangs of conscience, for as it were stealing the grace. Next He reproves her for thinking to lie concealed. Thirdly, He makes known her faith publicly…vatican.va
  • Cyril of Alexandria on Luke 8:40–48 (4) — Moreover, He persuaded the ruler of the synagogue to believe undoubtingly that He would rescue his daughter from the hands of death.vatican.va
  • John Chrysostom on Luke 8:40–48 (6) — Now our Lord did not immediately discover her, for this reason, that by shewing that all things are known to Him, He might make the woman publish what was done, that the miracle might be free from all suspicion.…vatican.va
  • Origen on Luke 8:40–48 — But the same cure which the woman obtained by touching Him, our Saviour confirmed by His word; as it follows, And he said unto her, Thy faith hath made thee whole; go in peace, that is, Be released from thy scourge.…vatican.va
  • Titus of Bostra on Luke 8:40–48 (3) — He calls her daughter, as already healed because of her faith, for faith claims the grace of adoption.vatican.va
  • Eusebius of Caesarea on Luke 8:40–48 — Now they say that the woman set up in Paneas (Cæsarea Philippi, whence she came) a noble triumphal monument of the mercy vouchsafed to her by the Saviour. For there stood upon a lofty pedestal near the entrance to…vatican.va
  • Ambrose of Milan on Luke 8:40–48 (2) — Now mystically Christ had left the synagogue in Gerasa, and Him whom His own received not we strangers receive.vatican.va
  • Bede on Luke 8:40–48 — Or at the end of the world the Lord is about to return to the Jews, and to be gladly received by them through confession of the faith.vatican.va
  • Ambrose of Milan on Luke 8:40–48 (3) — But whom do we suppose the chief of the synagogue to be, but the Law, from consideration of which our Lord had not entirely abandoned the synagogue.vatican.va
  • Bede on Luke 8:40–48 (2) — Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, “enlightening” or “enlightened,” as he who receives the words of life to give to us, thereby both enlightens others,…vatican.va
  • Ambrose of Milan on Luke 8:40–48 (4) — But while the Word of God hastens to this daughter of the ruler that He might save the children of Israel, the holy Church collected from among the Gentiles which was perishing by its falling away into gross crimes,…vatican.va
  • Bede on Luke 8:40–48 (3) — Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood.vatican.va
  • Ambrose of Milan on Luke 8:40–48 (5) — But what means it that this daughter of the ruler was dying at twelve years, and the woman was afflicted with the issue of blood for twelve years, but that it might be understood that as long as the Synagogue…vatican.va
  • Ambrose of Milan on Luke 8:40–48 (6) — But as she had spent all her substance upon physicians, so the Gentile nations had lost all the gifts of nature.vatican.va
  • Bede on Luke 8:40–48 (4) — Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life;…vatican.va
  • Ambrose of Milan on Luke 8:40–48 (7) — Now hearing that the people of the Jews were sick, she begins to hope for the remedy of their salvation; she knew that the time was arrived when a Physician should come from heaven, she rose to meet Him, more ready…vatican.va
  • Bede on Luke 8:40–48 (5) — And He Himself says, If any man serve me, let him follow me. (John 13:26.) Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to…vatican.va
  • Gregory the Great on Luke 8:40–48 — But while the crowd thronged Him, one woman touched our Redeemer, because all carnal men in the Church oppress Him from whom they are afar off, and they alone touch Him who are joined to Him in humility. () The crowd…vatican.va
  • Bede on Luke 8:40–48 (6) — Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church.vatican.va
  • Ambrose of Milan on Luke 8:40–48 (8) — For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which…vatican.va

Luke 8:49–56

  • John Chrysostom on Luke 8:49–56 — Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the…vatican.va
  • Augustine of Hippo on Luke 8:49–56 — But since Matthew states the ruler of the synagogue to have told our Lord that his daughter was not on the point of death but quite dead, and Luke and Mark say, that she was not yet dead, nay, even go so far as to…vatican.va
  • Athanasius of Alexandria on Luke 8:49–56 — Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of…vatican.va
  • Theophylact of Ohrid on Luke 8:49–56 — When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but…vatican.va
  • John Chrysostom on Luke 8:49–56 (2) — But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might…vatican.va
  • A Greek expositor on Luke 8:49–56 — He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man…vatican.va
  • Bede on Luke 8:49–56 — But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue…vatican.va
  • Ambrose of Milan on Luke 8:49–56 — But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; (Ps. 16.) as if it were…vatican.va
  • Bede on Luke 8:49–56 (2) — Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things…vatican.va
  • Ambrose of Milan on Luke 8:49–56 (2) — Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was the cause of this great difference? In a former…vatican.va
  • Bede on Luke 8:49–56 (3) — The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps.vatican.va
  • Ambrose of Milan on Luke 8:49–56 (3) — Now the Lord taking hold of the hand of the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bring him into her secret places, and command to be given him to eat. For the bread of heaven is…vatican.va
  • Bede on Luke 8:49–56 (4) — Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to…vatican.va

Scripture cited · 28 verses

Leviticus 15:19 · Deuteronomy 13:4 · Judges 9:8 · Psalm 32:9 · Psalm 34:6 · Psalm 61:3 · Psalm 78:2 · Psalm 89:10 · Proverbs 9:5 · Isaiah 14:13 · Matthew 9:18 · Matthew 13:36 · Matthew 16:24 · Matthew 27:55 · Mark 4:10 · Mark 5:13 · Mark 16:14 · Luke 18:27 · John 5:35 · John 7:15 · John 11:44 · John 13:26 · John 18:37 · Romans 9:5 · 1 Corinthians 9:15 · 1 Corinthians 11:3 · Hebrews 1:14 · Hebrews 2:14

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