Monday of the 22nd week after Pentecost
Plato of Ancyra, Hieromartyr Romanus the Deacon and the Child-martyr Barulas of Antioch
Martyrs Platon and RomanMartyrs Platon and RomanHoly New Martyr Anastasius of Epirus (1750), and Daniel, whom he converted
Divine Liturgy
Colossians 2:13–20
§ 255
Brethren, being dead in your sins and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of ordinances that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the Cross. Having disarmed principalities and powers, He made a public show of them, triumphing over them in it. Therefore let no man judge you in meat, or in drink, or in regard to a holy day, or the new moon, or of the Sabbath days, which are a shadow of things to come, but the substance is of Christ. Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head, from which all the body, nourished and knit together by joints and ligaments, grows with the increase of God ... Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, are you subject to regulations ...
Luke 9.18-22
§ 43
They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
οἱ δὲ ἀποκριθέντες εἶπον· Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
Ѻ҆ни́ же ѿвѣща́вше рѣ́ша: і҆ѡа́нна крⷭти́телѧ: и҆ні́и же и҆лїю̀: дрꙋзі́и же, ꙗ҆́кѡ прⷪ҇ро́къ нѣ́кїй ѿ дре́внихъ воскре́се.
But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)
Catena Aurea by AquinasFor this reason there is subjoined a threefold opinion taken from a threefold excellence. As to the first he says: But they answered and said: John the Baptist: and this, because they saw in him the spirit of sanctification, which was in John, according to that passage above in the first chapter: "He shall be great before the Lord and shall be filled with the Holy Spirit," etc. — But not all agreed on this, therefore he adds: But others: Elijah, namely on account of his zeal of emulation, according to that passage in Ecclesiasticus forty-eight: "Elijah the prophet arose like fire, and his word burned like a torch." And this seemed probable, because Elijah was an excellent prophet not only in life but also in power, and because his coming had also been promised, according to that passage in the last chapter of Malachi: "Behold, I will send you Elijah the prophet, before the great and terrible day of the Lord comes." — Yet not all agreed on this either, and therefore he adds: Others, that one of the former Prophets has arisen: and this on account of the sense of discernment, which they perceived in him; above in the seventh chapter: "A great Prophet has arisen among us"; and John six: "This is truly the Prophet who is to come." But because they believed him to be a mere man, therefore one of the former prophets: on account of which they erred, because he was not one among the former prophets, but the one on account of whom all the former prophets had come before; concerning whom Deuteronomy eighteen says: "The Lord will raise up a Prophet from your nation; you shall hear him as you hear me."
From such great variety, therefore, it is apparent that the crowds were estranged from the truth and from uniformity of faith; on account of which it is said in Ephesians four: "Let us not be as little children, tossed about, and carried about by every wind of doctrine, unto the circumvention of error."
Commentary on Luke, Chapter 9Thou seest the skilfulness of the question. He did not at once say, "Whom do ye say that I am?" but refers to the rumour of those that were without, that having rejected it, and shewn it to be unsound, He may then bring them back to the true opinion. Which also happened: for when the disciples had said, "Some John the Baptist, and others Elijah, and others, that some prophet of those in old time has risen up;" He said to them, "But ye, whom do ye say that I am?" Oh! how full of meaning is that "ye!" He separates them from all others, that they may also avoid their opinions, and not conceive an unworthy idea of Him, nor entertain confused and wavering thoughts, themselves too imagining that John had risen again, or one of the prophets. Ye therefore, He says, who have been chosen; who by My decree have been called to the apostleship; who are the witnesses of My miracles; whom do ye say that I am?
First before the rest Peter again springs forth, and makes himself the mouthpiece of the whole company, pouring forth the expression of love to God, and giving utterance to a correct and faultless confession of faith in Him, saying, "The Christ of God." The disciple is unerring: a thoroughly intelligent explainer of the mystery. For he does not simply say, that He is a Christ of God; but "the Christ" rather: for there are many who have been called "Christ," from having in various ways been anointed of God. For some have been anointed as kings; and some as prophets; while others, having received salvation by That Christ Who is the Saviour of all, even we ourselves, obtain the appellation of christ, as having been anointed by the Holy Ghost. For it is said in the words of the Psalmist, of those in old time, that is, before the coming of our Saviour: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us; "Thou hast gone forth to the salvation of Thy people: to save Thy christs." Christs therefore there are many, and they have so been called from the fact of having been anointed: but He Who is God the Father's Christ is One, and One only: not as though we indeed are christs, and not God's christs, but belonging to some other person: but because He and He alone has as His Father Him that is in heaven. Since therefore most wise Peter, confessing the faith correctly and without error, said, "The Christ of God," it is plain, that distinguishing Him from those to whom the appellation generally belongs, he referred Him to God, as being His sole Christ. For though He be by nature God, and shone forth ineffably from God the Father as His only begotten Word, yet He became flesh according to the Scripture. The blessed Peter therefore professed faith in Him, lending, as I before said, his words to the whole company of the holy apostles, and acting as spokesman for them all, as being more accurate than the rest.
COMMENTARY ON LUKE, HOMILY 49He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
εἶπε δὲ αὐτοῖς· ὑμεῖς δὲ τίνα μὲ λέγετε εἶναι; ἀποκριθεὶς δὲ ὁ Πέτρος εἶπε· τὸν Χριστὸν τοῦ Θεοῦ.
Рече́ же и҆̀мъ: вы́ же кого́ мѧ глаго́лете бы́ти; Ѿвѣща́въ же пе́тръ речѐ: хрⷭ҇та̀ бж҃їѧ.
Although the other apostles know, yet Peter answers for them all, "You are the Christ, the Son of the living God." Thus he who manifested both the nature and the name, in whom is the sum of the virtues, encompassed all things. Do we also ask questions about the generation of God, when Paul has judged that he knows nothing, save Christ Jesus and him crucified, and Peter thought nothing else should be confessed, save that he is the Son of God? We also scrutinize when and how he was born and how great he is in the contemplation of human weakness. Paul knew that therein was a stumbling block of a question, rather than the increase of edification, and therefore he judged that he knew nothing but Christ Jesus. Peter knew that all things are in the Son of God, for the Father has given all things to the Son.
Commentary on LukeIn this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and the name wherein is all virtue. (summa virtutum)
Catena Aurea by AquinasBut you, who do you say that I am? For the disciples of Christ are not of the crowd, those who walk alone with the Lord, who are worthy to see him praying privately; but even if anyone from the crowd believes in Christ, he will no longer be of the crowd.
On the Gospel of LukeSimon Peter answered, Christ of God. Although the other apostles knew, Peter nonetheless responded before the others. Therefore, he encompassed everything, who both expressed the nature and the name, in which is the highest of virtues. Are we indeed asking questions about God's generation? When Paul judged that he knew nothing except Jesus Christ, and Him crucified (1 Cor. 2), Peter thought nothing more than to confess the Son of God, and when and how He was born, and how great He is. Shall we inquire out of human weakness? Therefore, the end of my faith is Christ, the end of my faith is the Son of God. I am not allowed to know the sequence of generation, however, I am not allowed to be ignorant of the faith of generation.
On the Gospel of LukeThird, however, as regards the confession of Christ the Mediator it is added: But he said to them: But whom do you say that I am? You, namely, chosen from among others, according to that passage in John six: "I have chosen you twelve"; and fifteen: "You have not chosen me, but I have chosen you." Or you, friends, according to that passage in John fifteen: "But I have called you friends." Or you, special disciples, according to that passage above in the eighth chapter: "To you it has been given to know the mystery of the kingdom of God." You however, who believe in me, whom do you say that I am? that is, confess, for "with the heart one believes unto justice, but with the mouth confession is made unto salvation," Romans ten.
Therefore it is added: Simon Peter answering said: The Christ of God: that one responds for all, so that the unity of the Church may be commended in faith, confession, and prelacy; whence Peter, as the one universal prelate of the Church, responds as one for all. On account of which Paul said in First Corinthians one: "I beseech you that you all say the same thing, and that there be no schisms among you."
Whence by the merit of this confession of one on behalf of all, the name of Peter was confirmed, and universal prelacy over the Church was granted, according to what is said in Matthew sixteen: "And I say to you." Whence it appears that not from impulse, but incited by the Holy Spirit, Peter responded first. And this is what is said in the Gloss: "One on behalf of all and before all, because he is the elder and prince of the Apostles."
But by confessing him the Christ of God, he confesses at once true God and man. Whence Ambrose in the Gloss: "He has embraced all things, who has expressed both the nature and the name. For in the name of Christ there is the expression of both Divinity and incarnation, and the faith of the passion." For Christ expresses one person in two natures and royal and priestly dignity and the fullness of grace on account of the prerogative of anointing, concerning which it is said in the Psalm: "God, your God, has anointed you with the oil of gladness." Whence in the name of Christ is understood the anointed, the one anointing, and that by which he is anointed: and through this simultaneously the Father, the Word, and the Spirit, according to that passage of Isaiah sixty-one: "The Spirit of the Lord is upon me, because he has anointed me."
There is also understood the nature of the anointed one, the grace by which he is anointed, and the dignity to which he is anointed, or the office: Daniel nine: "The Holy of Holies shall be anointed, that vision and prophecy may be fulfilled." - There are also understood the royal, prophetic, and priestly dignity, according to his threefold excellence, namely of power, truth, and holiness. As a figure of this matter, in the Old Law these three persons were customarily anointed. - And in this it appears how the three false opinions, just as they had something of motivating reason, so also an obscuring defect. Whence in this it appears that Christ by this word confuted errors and laid the foundation of the entire faith, according to that passage of First Corinthians three: "No one can lay another foundation." Hence it is that Peter was called, and it was granted to him that from his Church the true faith should never fail: below in the twenty-second chapter: "I have prayed for you, Peter, that it may not fail," etc.
Commentary on Luke, Chapter 9There are many who have been called Christ, from having in various ways been anointed by God. Some have been anointed as kings. Some have been anointed as prophets. They have been so called because they have been anointed. But he who is God the Father's Christ is One, and One only. Not as though we are christs, and not God's christs, belonging to some other person. There is only one Christ, because he and he alone has as his Father God who is in heaven. Since, therefore, most wise Peter, confessing the faith correctly and without error, said, "the Christ of God," it is plain that Peter referred to Jesus as God. For Peter confessed Jesus to be God's sole Christ, distinguishing him from those to whom the appellation generally belongs. For though he be by nature God and shone forth inexpressibly from God the Father as his only-begotten Word, yet he became flesh according to the Scripture.
COMMENTARY ON LUKE, HOMILY 49But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said unto them, Whom say ye that I am? How marked is ye! He excludes them from the other, that they may avoid their opinions; as if He said, Ye who by my decree are called to the Apostleship, the witnesses of my miracles, whom do ye say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek, τὸν χριστόν. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, Thou art Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God.
But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not enquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honour, seeing that Him whom he marvelled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father's Substance was become man.
Catena Aurea by AquinasFor even Peter would not have been able to say, "Thou art the Christ," unless he had beforehand heard and believed Moses and the prophets, by whom alone Christ had been hitherto announced.
Against Marcion Book IVAnd he straitly charged them, and commanded them to tell no man that thing;
Ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλε μηδενὶ λέγειν τοῦτο,
Ѻ҆́нъ же запре́щь и҆̀мъ, повелѣ̀ никомꙋ́же глаго́лати сегѡ̀,
The Lord Jesus Christ was at first unwilling to be extolled, lest any murmuring arise. He rebuked his disciples, lest they say this to anyone, because the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be slain, and be raised the third day. Perhaps he added this because the Lord knew that even the disciples would believe with difficulty in his passion and resurrection. Therefore he preferred to be the defender of his own passion and resurrection, so that faith would be born of action, and not discord of hearsay. Thus Christ refused to boast but preferred to seem unimportant in order to undergo his passion. Do you boast, who are low born? Must you walk the same path that Christ walked, which he himself walked? This is the recognition of him, this is the imitation of him through obscurity and a good reputation, so that you may glory in the cross as he was glorified. Thus Paul walked and therefore glories, saying, "God forbid that I should glory, save in the cross of our Lord Jesus Christ."
Commentary on LukeBut our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.
Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.
Catena Aurea by AquinasBut He, rebuking them, commanded that they should not tell anyone about this, saying; because it is necessary for the Son of Man to suffer many things, and so on. Therefore, He did not want to be preached before the passion and resurrection, so that, after the sacrament of blood was completed, He might more opportunely tell the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28). Because it would be useless to publicly preach Him, and to make His majesty known among the people, whom they will see in a little while being scourged and crucified, suffering many things from the elders and scribes, and the chief priests. And it should be noted that the one who must suffer many things and be killed and rise again, is called the Son of Man: because while Christ suffered in the flesh, divinity remained impassible. It should also be noted that He calls Himself the Son of Man, but Peter confesses Him as the Christ, the Son of God, so that from both sides He is proven to be true God and true man.
On the Gospel of LukeBut fourthly, with respect to the knowledge of the mystery of redemption, it is added: But he, rebuking them, commanded that they tell this to no one: and this because the mystery of redemption was not yet consummated, which by the just judgment of God was to be hidden from the princes of the world. Whence First Corinthians two: "We speak the wisdom of God in a mystery, which is hidden, which none of the princes of this age has known: for if they had known it, they would never have crucified the Lord of glory."
Although it was not to be made public to all, it was nevertheless to be foretold to the disciples; for which reason he adds: Saying, that the Son of man must suffer many things. The reason for this prediction is given in John fourteen: "Now I have told you before it comes to pass, that, when it shall come to pass, you may believe." For the disciples themselves did not yet grasp this, according to what is said below in chapter eighteen: "And Jesus took the twelve and said to them: Behold, we go up"; and afterwards: "And they understood none of these things, but they received this after the consummation." Whence it is said in the last chapter of Luke: "These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written concerning me"; and afterwards it is added: "He opened their understanding, that they might understand the Scriptures."
Now he says: It is necessary, that is, needful, not absolutely, but from the presupposition of the divine disposition and promise, according to that passage in Acts three: "But God, what he foretold by the mouth of all the Prophets, that his Christ should suffer, he has thus fulfilled." Or it is necessary, that is, it is opportune and expedient, according to what Caiaphas prophesied in John eleven: "It is expedient that one man should die for the people, and that the whole nation perish not." It is necessary, I say, to suffer many things, because for many souls to be redeemed, many sins to be forgiven, many offenses to be absolved: Isaiah fifty-three: "He was wounded for our iniquities, he was bruised for our transgressions." "All we like sheep have gone astray; each one has turned aside into his own way, and the Lord has laid upon him the iniquities of us all."
He also suffered many and great things; he also suffered from many and great ones; for which reason he adds: And be rejected by the elders and chief priests and scribes. The elders excelled in antiquity, the chief priests in authority, but the scribes by reason of learning, so that thus might be fulfilled that passage in Isaiah one: "I have nourished and brought up children, and they have despised me."
And because the passion of Christ was to be terminated in death, therefore it is added: And be slain, namely it is necessary, according to that passage in Daniel nine: "Christ shall be slain." But lest it be believed that he suffered unwillingly, therefore Isaiah fifty-three says: "He delivered his soul unto death."
But because this passion was life-giving for the dead, therefore he adds: And the third day rise again, according to that passage in Hosea six: "He will revive us after two days, and on the third day he will raise us up." The Savior says the figure of this preceded in Jonah, in Matthew twelve: "As Jonah was," etc.
From these things, therefore, it is apparent what the perfect knowledge of the faith is, upon which the Church of Christ is founded, namely, that by which the divine honor is approved, human error is rejected, the mediator is affirmed, and the restorer is acknowledged.
Commentary on Luke, Chapter 9When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. "For the Son of man," he said, "is about to suffer many things, and be rejected, and killed, and the third day he shall rise again." Wasn't it the duty of disciples to proclaim him everywhere? This was the very business of those appointed by him to the apostleship. But, as the sacred Scripture says, "There is a time for everything." There were things yet unfulfilled which must also be included in their preaching about him. They must also proclaim the cross, the passion, and the death in the flesh. They must preach the resurrection of the dead, that great and truly glorious sign by which testimony is borne him that the Emmanuel is truly God and by nature the Son of God the Father. He utterly abolished death and wiped out destruction. He robbed hell, and overthrew the tyranny of the enemy. He took away the sin of the world, opened the gates above to the dwellers upon earth, and united earth to heaven. These things proved him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion.
COMMENTARY ON LUKE, HOMILY 49It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things.
Catena Aurea by AquinasThis conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely He was unwilling to have the conclusion promulged which Peter had drawn.
Against Marcion Book IVSaying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
εἰπὼν ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων, καὶ ἀποκτανθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
ре́къ, ꙗ҆́кѡ подоба́етъ сн҃ꙋ чл҃вѣ́ческомꙋ мно́гѡ пострада́ти, и҆ и҆скꙋше́нꙋ {ѿве́рженꙋ} бы́ти ѿ ста́рєцъ и҆ а҆рхїерє́й и҆ кни̑жникъ, и҆ ᲂу҆бїе́нꙋ бы́ти, и҆ въ тре́тїй де́нь воста́ти.
For He exclaimed before His crucifixion: 'The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.'
Dialogue with Trypho, Chapter LXXVIIt was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day." Now, inasmuch as these sufferings were actually foretold for the Creator's Christ (as we shall fully show in the proper place ), so by this application of them to His own case does He prove that it is He Himself of whom they were predicted.
Against Marcion Book IV
And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον καταμόνας, συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων· τίνα με λέγουσιν οἱ ὄχλοι εἶναι;
[Заⷱ҇ 43] И҆ бы́сть є҆гда̀ молѧ́шесѧ є҆ди́нъ, съ ни́мъ бѣ́хꙋ ᲂу҆чн҃цы̀: и҆ вопросѝ и҆̀хъ, гл҃ѧ: кого́ мѧ глаго́лютъ наро́ди бы́ти;
(de Con. Ev. l. ii. c. 53.) Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am, at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way.
Catena Aurea by AquinasAnd it happened, while he was praying alone, the disciples were with him. The disciples were present with the Lord, and followed him on the way, as Mark indicates, but he prayed to the Father alone, because the saints can be united with the Lord by faith and love; seeing him distinct from other mortals in the divine glory of majesty, also following humbly in the way he taught while he lived in the flesh: but the incomprehensible secrets of the Father's plan only the Son penetrates. For nowhere (if I am not mistaken) is he found to have prayed with the disciples, everywhere he prays alone, because the counsels of God cannot be grasped by human desires, nor can anyone be a partaker of the interior with Christ.
On the Gospel of LukeAnd he asked them, saying: Who do the crowds say that I am? But they answered and said, John the Baptist: others say Elijah, others that one of the old prophets has risen again. The Lord appropriately, intending to test the faith of the disciples, first asks the opinion of the crowds, lest the confession of the disciples, not having been tested by the acknowledgment of truth, seem to be established by popular opinion, and they may be thought to believe not from proven knowledge but to doubt from hearsay like Herod. Thus also he says to Peter, who confessed him as Christ, according to Matthew: Because flesh and blood did not reveal it to you (Matt. XVI), that is, human doctrine did not teach you the truth of faith. Also appropriately, those who hold different opinions about the Lord are noted by the name of the crowds, whose sense and speech are always doubtful, unstable, and wandering. From whom, to differentiate them, he immediately adds:
On the Gospel of LukeNow the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father's will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God.
Rightly does our Lord, when about to enquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard.
Catena Aurea by AquinasThe way of advancing is explained in two ways.
And it came to pass, when he was alone etc. After the Evangelist has set forth the form of preaching, in this part he sets forth the way of advancing. For advancement, these two considerations come together, namely the harshness of the way, in which merit consists, and the sweetness of the homeland, in which the reward consists. Therefore, after setting forth the harshness of the way, the Evangelist secondly sets forth the sweetness of glory, at the passage: And it came to pass after these words etc.
The way to the homeland consists chiefly in two things, namely in perfect knowledge of Christ through faith and perfect imitation through the cross. Therefore first it is shown to us how Christ is to be known through faith; and secondly, how he is to be imitated through the cross, at the passage: And he said to all: If anyone etc.
As to the first, it should be noted that perfect knowledge of faith consists in four things, namely in the approbation of divine honor, the reprobation of human error, the confession of Christ the mediator, and the consideration of the mystery of redemption. For perfect faith requires the approbation of religion, the detestation of superstition, open confession, and hidden contemplation.
First, therefore, as to the approbation of divine honor, it says: And it came to pass, when he was alone praying, in order to render due worship and reverence to God the Father and to show that it should be rendered: which is chiefly rendered in prayer, according to that passage in John 4: "The hour comes when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such"; whence in the Psalm: "Call upon me in the day of tribulation, and I will deliver you, and you shall glorify me."
Since moreover this reverence ought to be free from all ostentation, therefore it is said that he was praying alone, according to that passage of Matthew 6: "But thou, when thou prayest, enter into thy closet," etc. It ought also to be free from all disquiet: therefore he also prayed alone, according to that passage of Lamentations 3: "He shall sit solitary and hold his peace, because he has lifted himself above himself," lest, namely, he be drawn back by some disturbance. And therefore in Matthew 14 it is said that "having dismissed the crowd, he went up into a mountain alone to pray." — But since the disciples were not disturbers of this reverence through disquiet, but approvers through true faith, therefore it is added: The disciples also were with him. Whence by this, that he is said to be alone, he does not exclude the company of the disciples, but the tumult of the crowds. For he admitted the disciples as sons — whence he also said of them that which the Apostle cites in Hebrews 2: "Behold, I and my children, whom God has given me" — but he excluded the crowds as servants, whose figure Abraham bore in Genesis 22, when "he said to his servants: Wait here in the valley with the ass; I and the boy, hastening thither, after we have worshipped, will return to you."
Or this is said because they were not joined at the same time, since he first prayed alone, and afterward immediately the disciples were with him. Nevertheless they are joined together, because, even if the Apostles were absent by local circumscription, yet they were with him by mental affection and the approbation of faith, according to that passage of Paul in Colossians 2: "Though I am absent in body, I am with you in spirit, rejoicing and seeing your order," etc.
Second, as regards the reproval of human error, it is added: And he asked them, saying: Whom do the crowds say that I am? He did not ask this in order to learn the truth, which he already knew, according to that passage of John 2: "He did not need that anyone should bear witness to him concerning man. For he himself knew what was in man"; but he asks in order to show the erroneous opinion of worldly men as hostile to true faith. For most often the many contradict the wise, and the crowd has a confused judgment; on account of which, Exodus 23: "Thou shalt not follow the crowd to do evil. Neither shalt thou yield in judgment to the opinion of the many, so as to stray from the truth." And therefore it is no wonder if sensual men did not rightly judge concerning Christ God, because, according to 1 Corinthians 2, "the sensual man does not perceive the things that are of God."
Commentary on Luke, Chapter 9It came to pass that he was alone, praying. His disciples were with him. He asked them, "Whom do the multitudes say that I am?" Now the first thing we have to examine is what it was which led our Lord Jesus Christ to propose to the holy apostles this question or inquiry. No word or deed of his is either at an unseasonable time or without a fitting reason. Rather, he does all things wisely and in their season. What, therefore, do we say, or what suitable explanation do we find for his present acts? He had fed a vast multitude of five thousand men in the desert. How did he feed them? With five loaves! Breaking two small fish into morsels with them! These so multiplied out of nothing that twelve baskets of fragments even were taken up. The blessed disciples, therefore, were astonished as well as the multitudes, and saw by what had been wrought, that he is in truth God and the Son of God.
COMMENTARY ON LUKE, HOMILY 49You see the skillfulness of the question. He did not at once say, "Who do you say that I am?" He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion.
COMMENTARY ON LUKE, HOMILY 49Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights.
Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instil into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am?
Catena Aurea by Aquinas