Luke § 47
Wednesday of 22 Sunday
But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
οἱ δὲ ἠγνόουν τὸ ρῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ᾿ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ρήματος τούτου.
Ѻ҆ни́ же не разꙋмѣ́ша гл҃го́ла сегѡ̀, бѣ́ бо прикрове́нъ ѿ ни́хъ, да не ѡ҆щꙋтѧ́тъ є҆гѡ̀: и҆ боѧ́хꙋсѧ вопроси́ти є҆го̀ ѡ҆ гл҃го́лѣ се́мъ.
But they did not understand this saying. This ignorance of the disciples arises not so much from slowness as from love, because they, still being carnal and ignorant of the mystery of the cross, could not believe that he, whom they knew as the true God, could die. And because they were accustomed to hear him frequently speaking in figures, they thought even those things which he spoke concerning his being delivered up referred figuratively to something else.
On the Gospel of LukeThis ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.
Catena Aurea by AquinasAnd since this was a hidden mystery, therefore there is added: But they did not understand this word, and it was veiled before them, so that they did not perceive it; because they were still unlearned and natural and did not understand past things, therefore neither future things: whence Ecclesiastes 8: "He who is ignorant of the past can know future things by no messenger."
Indeed, and because they were not yet perfectly instructed, therefore it is added: And they were afraid to ask him about this saying. For they had not yet heard from him that word of John 15: "I will no longer call you servants, because the servant does not know what his master does," etc. Now the reason for this ignorance was threefold. For it came partly from the love of charity, partly from faith in his Divinity, and partly from his customary manner of speaking in parables. And the Gloss of Bede touches on this: "This ignorance," etc. But although the Lord knew that they were ignorant, he nevertheless foretold these things to them, as he afterwards recounted after the resurrection, when he rebuked them, below in the last chapter: "O foolish and slow of heart to believe!" and when "he opened their understanding." Whence he gives the reason for this in John 14: "I have told you this before it happens, so that when it has happened, you may believe." But he was saying it then so that, as has been said, in all our exaltation he might teach us to keep the memory of our death and our humility; whence Ecclesiasticus 7: "Remember your last end, and you shall never sin."
Commentary on Luke, Chapter 9Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)
Catena Aurea by AquinasNow our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not.
Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.
Catena Aurea by AquinasThen there arose a reasoning among them, which of them should be greatest.
Εἰσῆλθε δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.
Вни́де же помышле́нїе въ ни́хъ, кто̀ и҆́хъ вѧ́щшїй бы бы́лъ.
But a thought entered among them about who was the greatest among them. Because they had seen Peter, James, and John being taken up the mountain separately, and believed some mystery was revealed to them there; and also because the keys of the kingdom of heaven had been promised to Peter earlier, and that the Church was to be built upon him, they thought either these three were preferred over the others, or among all the apostles, Peter was preeminent. There are those who think this thought was stirred in the disciples by the fact that the Lord, according to Matthew, took a coin from the mouth of a fish and gave it to those who collected the tribute for himself and Peter, as if implying that they were superior to the others, since Peter was equated with the Lord in the obligation to pay the tribute. However, a diligent reader will find this question among them happened even before the tribute coin was collected. Matthew records this event in Capernaum. But Mark says: "And they came to Capernaum. When they were in the house, he asked them, 'What were you discussing on the way?' But they were silent. For on the way they had argued with one another about who was the greatest" (Mark IX). Whether this was the occasion or some other, or both, possibly prompted, Jesus, seeing their thoughts and understanding the causes of their error, wants to heal their desire for glory with the remedy of humility.
On the Gospel of LukeOr, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)
Catena Aurea by AquinasThe norm of governing is explained in three ways.
And a thought entered, etc. This is the third part of this section, in which the mission of the Apostles is treated, where after the explanation of the form of preaching and the way of advancing, the norm of governing is explained. For the Apostles bore the person of preachers, of perfect men, and of prelates. Since, however, for prelates three things are necessary to rule the people, namely humility of spirit, equanimity of zeal, and perspicacity of judgment: therefore this section has three parts: in the first of which he instructs concerning humility of spirit; in the second, concerning equanimity of zeal, at the passage: And it came to pass, when the days were being fulfilled, etc.; in the third, concerning perspicacity of judgment, at the passage: And it came to pass, as they were going on their way, etc.
The first part has two sections. For first he instructs concerning humility with respect to those of one's own household; and second, with respect to outsiders, at the passage: And John answering said, etc.
Now in the persuasion to have humility toward those of one's own household, three things are introduced by the Evangelist. The first is the occasion for praising humility on account of its contrary; the second is a commendatory leading by hand through a sensible example; the third is the conclusion of perfect praise through a definitive judgment.
First, therefore, the occasion for praising humility is introduced, and this on account of repelling its contrary, when he says: And a thought entered into them, which of them should be the greater.
And note that Luke says a thought entered into them; in Mark 9 they are said to have disputed; in Matthew 18 they are said to have questioned the Lord. Nor is there a contradiction, because all of this could have been such that first the thought entered, then the disputation followed, and lastly the question was brought to the Master. And what one of the Evangelists passes over in silence, another states.
Now this thought was the path to pride and had entered into them from the ancient corruption, concerning which Genesis 8 says: "The sense and thought of the human heart are prone to evil from its youth," and especially to pride: because, as is said in Tobit 4, "never permit pride to reign in your mind or in your word: for in it all perdition had its beginning." Therefore to the man thinking proudly it is said in Job 15: "Why does your heart elevate you, and as though thinking great things you have dazed eyes?" Such were the Apostles at that time, against the counsel of Ecclesiasticus 6: "Do not exalt yourself in your thought like a bull, lest your strength be crushed." Now this proud thought had its entrance from the fact that he had led three disciples apart onto the mountain, and yet to Peter alone he had said: "I will give you the keys of the kingdom of heaven," as is said in Matthew 16; therefore some wished to make John equal to Peter, others wished to set Peter above the rest: and this is what is said in the Gloss: "Because they had seen Peter," etc.
Commentary on Luke, Chapter 9(non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man's heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.
Catena Aurea by AquinasNow it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another's, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.
Catena Aurea by AquinasAnd Jesus, perceiving the thought of their heart, took a child, and set him by him,
ὁ δὲ Ἰησοῦς ἰδὼν τὸν διαλογισμὸν τῆς καρδίας αὐτῶν, ἐπιλαβόμενος παιδίου ἔστησεν αὐτὸ παρ᾿ ἑαυτῷ
І҆и҃съ же вѣ́дый помышле́нїе серде́цъ и҆́хъ, прїе́мь ѻ҆троча̀, поста́ви є҆̀ ᲂу҆ себє̀
Second, there is added a commendatory guidance by means of a sensible example, when it is added: But Jesus, seeing the thoughts of their hearts, as true God, according to that passage of 1 Kings 16: "Man sees the things that are apparent, but God beholds the heart"; and Ecclesiasticus 23: "The eyes of the Lord are far more luminous than the sun, surveying all the ways of men and the depth of the abyss and beholding the hearts of men." And since he saw that the thought was the path to disease, therefore as a wise physician he applies a remedy, when he says: Taking hold of a child, he set him beside himself, as one conformed and close to himself; whence in Matthew 19 he said: "Allow the little ones to come to me, and do not forbid them to come to me, for of such is the kingdom of heaven"; and Hosea 11: "Because Israel is a child, and I loved him." And on account of this the Wise Man said in Wisdom 9: "Do not reject me from among your children, for I am your servant and the son of your handmaid." Beside himself therefore he set the little one, to show that whoever wishes to be a friend of God must become little.
Commentary on Luke, Chapter 9The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture, like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root.…In what way does the Physician of souls amputate pride's passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people.
COMMENTARY ON LUKE, HOMILY 54What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what is meant by one man being higher than another is.…Christ brought forward the child as a pattern of simplicity and innocence, and set him by him. He showed him as in an object lesson, that he accepts and loves those who are like the child. He thinks they are worthy of standing at his side, as being like-minded with him and anxious to walk in his steps.
COMMENTARY ON LUKE, HOMILY 54But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles' sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one's power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart.
Catena Aurea by Aquinas" But, behold, Christ takes infants, and teaches how all ought to be like them, if they ever wish to be greater. The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.
Against Marcion Book IVAnd said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
καὶ εἶπεν αὐτοῖς· ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται, καὶ ὃς ἐὰν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά με. ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων, οὗτός ἐστι μέγας.
и҆ речѐ и҆̀мъ: и҆́же а҆́ще прїи́метъ сїѐ ѻ҆троча̀ во и҆́мѧ моѐ, менѐ прїе́млетъ: и҆ и҆́же а҆́ще менѐ прїе́млетъ, прїе́млетъ посла́вшаго мѧ̀: и҆́же бо ме́ньшїй є҆́сть въ ва́съ, се́й є҆́сть вели́къ.
For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.
Catena Aurea by AquinasTaking a child, he set him beside himself, and said to them: "Whoever receives this child in my name receives me." Either simply teaching that the poor of Christ should be received with honor by those who wish to be the greatest, or certainly advising that they themselves be like little children, preserving simplicity without arrogance, charity without envy, and devotion without anger, just as children display innocence. Hence, when he said, "Whoever receives this child," he added, "in my name." So that they would follow the example of virtue that a child naturally observes, with the help of reason's industry, for the sake of Christ's name. But because he taught that he himself was received in the child, since he himself was born as a child for us, lest it be thought to mean only what appeared, he added and said:
On the Gospel of LukeAnd whoever receives me, receives him who sent me. Wishing to be believed such as the Father is in size and worth. For he says, there is no difference at all between him and me, so that whoever receives me, receives him who sent me.
On the Gospel of LukeNow herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ's name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.
Catena Aurea by AquinasAnd he indicates this when he adds: And he said to them: Whoever receives this child in my name, receives me: in which he shows that he has such great affection for the little ones and the humble that what is done for them he considers done for himself: whence, in Matthew twenty-five, he will say at the judgment: "What you did for one of the least of mine, you did for me." For he accepts such ones above all, according to that word of the Psalm: "The Lord is on high and regards the lowly"; and according to that word of Isaiah sixty-six: "To whom shall I look except to the poor and contrite in spirit," etc. - From this, moreover, it is gathered that there is great excellence in the little one, since in him Christ is received not only according to human humility, but also according to divine authority; to intimate which he adds: And whoever receives me, receives him who sent me. From this it is gathered that he who honors and receives the little one of Christ receives and honors God: great therefore is the honor and glory of the little ones.
From which he persuades them not to seek to be great, but to strive to be little. And to this the Apostle invites in Philippians two: "In humility esteeming one another as superior to themselves." "For let this mind be in you, which was also in Christ Jesus, who, though he was in the form of God, emptied himself, taking the form of a servant." So also did the Apostle, according to that word of First Corinthians nine: "Though I was free from all, I made myself the servant of all"; and First Thessalonians two: "We became little ones in your midst, as if a nurse were cherishing her own children."
Third, however, there is subjoined the conclusion of perfect praise through a definitive judgment, when he says: For he who is the lesser among you all, by estimation and humility, he is the greater, according to divine acceptance and truth. The least therefore is the greatest, and this because he is ordained to great rewards, according to that word below in chapter eighteen: "He who humbles himself shall be exalted." If this is true in itself as a sentence of God, he who humbles himself more is the greater, and he who does so most is the greatest.
And the reason for this is that the more humble we are, the more empty we are of the swelling of pride; and the more empty of the swelling of pride, the more full of love; and the more full of this, the greater we are. For of it is written in First Corinthians thirteen: "But the greatest of these is charity"; and therefore Ecclesiasticus three: "The greater you are, humble yourself in all things, and you shall find grace before God"; and again in chapter ten: "Great is the judge and mighty in honor, but none is greater than he who fears God."
Or therefore the lesser is the greater, because the more humble one is, the more like Christ, and thereby the closer to him; but Christ is the greatest; and the closer one is to the greatest, the greater one is; therefore the lesser one is, the greater one is; and this is what he himself indicates below in the twenty-second chapter: "But I am in your midst as one who serves." And therefore he said: "Let him who is greater among you become as the lesser, and he who is the leader, as the servant"; and Mark 9: "If anyone wishes to be first, he shall be the last of all and the servant of all," because it is said in Matthew 20: "So the first shall be last, and the last first." And Paul, attending to this, said in First Corinthians 15: "I am the least of the Apostles, who am not worthy to be called an Apostle"; and Ephesians 3: "To me, the least of all the saints, this grace was given." — Therefore among spiritual men there should be no contention for the first place, but for the last, because that one is more honorable, as is said below in the fourteenth chapter: "When you are invited to a wedding, recline in the last place," etc.
Commentary on Luke, Chapter 9Likewise, Luke 9: Whoever shall receive a child in my name; Interlinear gloss: "a poor one"; and the other Gloss: "He who receives an imitator of Christ receives Christ": therefore when a poor man imitating Christ is received, Christ is received. If therefore it belongs to evangelical perfection to be poor and an imitator of Christ: it belongs to evangelical perfection to wish to be received in such poverty for Christ's sake. If therefore such a one seeks by begging, he does not depart from evangelical perfection.
Disputed Questions on Evangelical Perfection, Question 2But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord." let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."
Epistle VIAnd therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great." He cut off all envy by His reply. He plucked out and tore away every cause anti matter of gnawing envy. A disciple of Christ must not be jealous, must not be envious. With us there can be no contest for exaltation; from humility we grow to the highest attainments; we have learnt in what way we may be pleasing. And finally, the Apostle Paul, instructing and warning, that we who, illuminated by the light of Christ, have escaped from the darkness of the conversation of night, should walk in the deeds and works of light, writes and says, "The night has passed over, and the day is approaching: let us therefore cast away the works of darkness, and let us put upon us the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strifes and jealousy." If the darkness has departed from your breast, if the night is scattered therefrom, if the gloom is chased away, if the brightness of day has illuminated your senses, if you have begun to be a man of light, do those things which are Christ's, because Christ is the Light and the Day.
Treatise X On Jealousy and EnvyThat humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."
Treatise XII. Three Books of Testimonies Against the Jews.Christ calls him least whom lowly things please and who from modesty does not think highly of himself. This person pleases Christ. It is written that "every one that exalts himself shall be humbled, and he that humbles himself shall be exalted." Christ himself somewhere says, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." The ornament of a sanctified soul is a poor and humble mind.… Let the illness of pride be far from those who love Christ. Let us rather consider our companions as better than we are and be anxious to decorate ourselves with the humility of mind that is well pleasing to God. Being simpleminded, as fits saints, we will be with Christ who honors simplicity.
COMMENTARY ON LUKE, HOMILY 54Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?
Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself.
Catena Aurea by AquinasAnd John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
Ἀποκριθεὶς δὲ ὁ Ἰωάννης εἶπεν· ἐπιστάτα, εἴδομέν τινα ἐπὶ τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύσαμεν αὐτόν, ὅτι οὐκ ἀκολουθεῖ μεθ᾿ ἡμῶν.
[Заⷱ҇ 48] Ѿвѣща́въ же і҆ѡа́ннъ речѐ: наста́вниче, ви́дѣхомъ нѣ́коего ѡ҆ и҆́мени твое́мъ и҆згонѧ́ща бѣ́сы: и҆ возбрани́хомъ є҆мꙋ̀, ꙗ҆́кѡ в̾слѣ́дъ не хо́дитъ съ на́ми.
For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.
Catena Aurea by AquinasBut answering, John said: Master, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us. John, loving the Lord with special devotion and thus worthy to be loved back, thought he should be excluded from the benefit who did not use his service. But he is taught that no one should be excluded from the good he has in part, but rather to be encouraged towards what he does not yet have.
On the Gospel of LukeBut John answering etc. After the teaching of humility toward those of one's own household, he teaches that humility must be maintained toward outsiders: concerning the introduction of which, three things are set forth. For first there is introduced on the part of the outsider the operation of virtue; second, on the part of the disciple the prohibition of rashness; third, on the part of the Master the persuasion of humility.
First therefore he introduces the operation of virtue on the part of the outsider, when he says: But John answering said: Master, we saw someone casting out demons in your name. For because the Lord had urged humility, John, wishing to know whether the teaching extends to outsiders, therefore responds and introduces this outsider working wonders. Now those who are outsiders to Christ can work miracles, according to that passage in Matthew 7: "Many will say to me: Lord, in your name we cast out demons and in your name we worked many mighty deeds." Then he will say to them: "Depart from me, you who work iniquity." Now this happens when someone has faith in the Lord Christ without the love of charity, according to that passage in First Corinthians 13: "If I should have faith so as to move mountains, but have not charity, I am nothing." And this is because charity is that which makes one a friend of Christ. In this, moreover, the power of the name of Christ is manifest, that it is of great efficacy even when invoked by outsiders, so that, according to that passage in Philippians 2, "at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth." Whence below in the tenth chapter: "Lord, in your name even the demons are subject to us."
Second, he introduces the prohibition of rashness on the part of the disciple, when he says: And we forbade him, namely I together with others; which was not without the mark of presumption, since Proverbs 3: "Do not forbid him who is able to do good; if you can, do good yourself also." - Because nevertheless what is done from the swelling of pride is frequently cloaked under zeal for justice, therefore he adds: Because he does not follow you with us: and therefore he is not worthy to be like us in the working of miracles, who is not like us in the fulfillment of counsels. In this, however, pride lay hidden, as if he were saying that word of Isaiah 65: "Who say: Depart from me, do not come near me, for you are unclean." And that jealousy was apparent, of which Numbers 11 speaks concerning the men who prophesied in the camp without Moses, that "Joshua, the son of Nun, said: My lord Moses, forbid them. But he said: Why are you jealous for my sake?" Whence John, who was the foremost lover of the Lord and a zealot for His honor, wished to exclude from the preaching of Christ's name everyone who did not love the Lord. Whence Bede in the Gloss: "John, loving the Lord and beloved by the Lord, thinks that he who does not render service should be excluded from the benefit." Nevertheless he was mistaken, because, Philippians 1, "whether by occasion or by truth Christ is proclaimed, yet in this I rejoice and will rejoice."
Commentary on Luke, Chapter 9"Teacher, we saw one casting out devils in Thy name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favoured? Have even they admitted within them a passion so abominable and hateful to God? "We saw one, they say, casting out devils in Thy name, and we forbade him." Tell me, dost thou forbid one who in Christ's name troubles Satan, and crushes evil demons? How was it not thy duty rather to reflect, that he was not the doer of these wonders, but that the grace which was in him wrought the miracle by the power of Christ? How therefore dost thou forbid him who in Christ wins the victory? "Yes," he saith; "for he followeth not with us." Oh blind speech! For what if he be not numbered among the holy Apostles, who is crowned with Christ's grace, yet is he equally with you adorned with apostolic powers. There are many diversities of Christ's gifts, as the blessed Paul teacheth, saying; "that to one is given the word of wisdom, but to another the word of knowledge: and to another faith; and to another gifts of healings."
COMMENTARY ON LUKE, HOMILY 55What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then; for I will tell you as well as I can. The Saviour gave the holy Apostles authority over unclean spirits, to cast them out, and to heal all disease and all sickness among the people. And so they did; nor was the grace given them ineffectual. For they returned with joy, saying; "Lord, even the devils are subject to us in Thy name." They imagined, therefore, that leave was given not to any one else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near, and want to learn, whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher.
We find something like this also in the ancient sacred Scriptures. For God once said to the hierophant Moses: "Choose thee seventy men of the elders of Israel, and I will take of the Spirit that is upon thee, and give it," He says, "to them." And when those who were chosen had assembled at the former tabernacle, two men only excepted, who had remained in the camp, and the spirit of prophecy descended upon them, not only those who were assembled in the holy tabernacle prophesied, but those also who had remained in the camp. But "Jeshua, it says, who stood before Moses, said, Eldad and Midad, lo! they prophesy in the camp. My lord Moses forbid them. And Moses said unto Jeshua, Enviest thou me? Would that all the Lord's people were prophets, the Lord putting His Spirit upon them." But it was Christ Who at that time made the hierophant Moses thus speak by the Holy Ghost: and here also in person He saith to the holy Apostles; "Forbid not him who is crushing Satan," that is, in His name, "for he is not against you," He says; "for he who is not against you is on your part." For on the part of us who love Christ, are all who wish to act to His glory, and are crowned by His grace. And this is a law to the churches continuing even to this day. For we honour only those who lift up holy hands, and purely and without fault or blame, in Christ's name, rebuke unclean spirits, and deliver multitudes from various diseases: for we know that it is Christ Who worketh in them.
COMMENTARY ON LUKE, HOMILY 55But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.
As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.
Catena Aurea by AquinasBecause then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.
Catena Aurea by AquinasAnd Jesus said unto him, Forbid him not: for he that is not against us is for us.
καὶ εἶπε πρὸς αὐτὸν ὁ Ἰησοῦς· μὴ κωλύετε· οὐ γάρ ἐστι καθ᾿ ὑμῶν· ὃς γὰρ οὐκ ἔστι καθ᾿ ὑμῶν, ὑπὲρ ὑμῶν ἐστιν.
И҆ речѐ къ немꙋ̀ і҆и҃съ: не брани́те: и҆́же бо нѣ́сть на вы̀, по ва́съ є҆́сть.
Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man's action is distinguished by the motive of his heart.
Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.
Catena Aurea by AquinasAnd Jesus said to him: Do not forbid him. For whoever is not against you is for you. Taught by this saying, the Apostle says: But whether in pretense or in truth Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians 1). But although he rejoices even in those who proclaim Christ insincerely, such people sometimes doing signs in the name of Christ are considered not to be prohibited for the sake of others' salvation, however, their own conscience is not made secure through such signs. Rather, on that day when they say: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? they will receive a reply: I never knew you, depart from me, you workers of lawlessness (Matthew 7). Therefore, in heretics and evil Catholics, it is not the common sacraments, which are with us and not against us, but the division contrary to peace and truth, which is not with us and they do not follow the Lord with us, that we ought to detest and prohibit.
On the Gospel of LukeTherefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
Catena Aurea by AquinasThird, as regards the persuasion to humility on the part of the Master, he adds: And Jesus said to him: Do not forbid, but rather humbly bear with the imperfect one, because, Romans 15, "we who are stronger ought to bear the weaknesses of the weak and not to please ourselves"; and especially when the weak one is not an adversary of the truth.
On account of which he adds: He who is not against you is for you. And therefore this one is useful to us and tolerable, since he does not attack us but helps us; whence Sirach 11: "Concerning a matter that does not trouble you, do not contend."
But that passage of Matthew 12 seems contrary to this: "He who is not with me is against me, and he who does not gather with me scatters"; but this man was not with the Lord nor did he follow Him: therefore he was contrary to Him and to His disciples. How then was he for them? From this it is given to understand that there are three kinds of preachers. Some are true shepherds, and these seek only God's honor and the salvation of their subjects, according to that word of John 10: "The good shepherd lays down his life for his sheep"; and these are to be received and honored. And these are imitators of Christ, as Timothy was of the Apostle, Philippians 2: "All seek the things that are their own, not the things that are of Jesus Christ. But take proof of him, because as a son with a father he served with me in the Gospel." - But some are hirelings, who preach for their own advantage, yet true and good things, of whom it is said in John 10: "The hireling flees, because he is a hireling"; and these are to be tolerated. - Some are wolves, as are heretics, who in matters of doctrine diverge from the truth of Christ: of whom it is said in John 10: "The wolf snatches and scatters the sheep"; and Acts 20: "Ravenous wolves will enter in among you, not sparing the flock"; and these are to be driven away. And concerning such persons is understood that passage in Matthew 12; he speaks in the present context only of the second kind. Whence in Mark 9 it is said: "There is no one who works a miracle in my name and can soon speak ill of me"; whence in Acts 19 it is recorded concerning those sons of Sceva, that "they attempted to invoke the name of the Lord Jesus"; and it is added that the wicked spirit said to them: "Jesus I know, and Paul I recognize: but who are you?" And he prevailed against both of them, so that they fled from the house naked and wounded.
Commentary on Luke, Chapter 9This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.
The Decline of Religion, from God in the DockMarvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.
Catena Aurea by Aquinas
Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους· ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
вложи́те вы̀ во ᲂу҆́шы ва́ши словеса̀ сїѧ̑: сн҃ъ бо чл҃вѣ́ческїй и҆́мать преда́тисѧ въ рꙋ́цѣ человѣ́чєстѣ.
And all were marveling at all that he did, he said to his disciples: Let these words sink into your ears. For the Son of Man is to be delivered into the hands of men. Among the great works of divine power, he often impresses and reiterates the abasement of his human suffering, so that his sudden coming would not cause terror, but be endurable by a mind prepared in advance. Surely, what he said: "Let these words sink into your ears," should be read with emphasis and greater force, addressed to you, who more familiarly adhere to my discipleship and to whom the hidden and uncertain elements of my wisdom I have more plainly revealed (Ps. L), while others only marvel at the divine deeds, you should deeply ponder the event of the precious blood, by which the world is to be redeemed.
On the Gospel of LukeSecond, with regard to the exhortation of the disciples to the understanding of truth, there is added: While all were marveling at all the things that he was doing and also saying and speaking; he said to his disciples: Place these words in your hearts; as if he were saying to them: while others recognize and admire the greatness of the miracles, you consider the humility of the future reproaches and "store away in your mind the outcome of the precious blood by which the world is to be redeemed, while the rest marvel only at the deeds of divine majesty." Whence place, that is, hold in memory, according to that passage of Song of Songs, the last chapter: "Set me as a seal upon your heart." Moreover, after the display of the miracle he joins the prediction of future suffering, lest the passion, coming suddenly, should utterly shake the disciples: whence Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things"; and lest anyone be exalted in a time of prosperity, according to that passage of Proverbs 27: "Do not boast about tomorrow, not knowing what the coming day may bring forth"; and therefore Ecclesiasticus 11: "In the day of your honor, do not exalt yourself."
These words, which he wishes to be recalled to memory, are about the passion: whence he adds: The Son of Man is to be delivered into the hands of men. Delivered, I say, out of clemency by God the Father: Romans 8: "Who did not spare his own Son, but delivered him up for us all," etc. He will be delivered out of obedience by himself; Isaiah 53: "Because he delivered his soul unto death." He will be delivered out of malice by Judas the traitor: Matthew 26: "He who dips his hand with me in the dish, he will betray me." And in this he encompasses the whole passion.
Commentary on Luke, Chapter 9In order that those who were going to teach the whole world might know exactly his mystery, he usefully and necessarily explains it clearly to them beforehand. He says, "Lay these words to your hearts; for the Son of man is about to be delivered into the hands of men." The reason that led Christ to speak this is, I think, a subject both useful and necessary for our consideration. He had then led Peter, James and John up into the mountain. He was transfigured before them, and his countenance shone as the sun. He showed them the glory, with which in due time he will arise upon the world. He will come, not in humiliation such as ours or in the lowliness of the human condition as such, but in the majesty and splendor of the Godhead, and in transcendent glory. Again, when he came down from the mountain, he delivered a man from a wicked and violent spirit. He certainly was ready to bear for our sakes his saving passion and endure the wickedness of the Jews. As the minister of his mysteries, he by the grace of God "tasted death for every man." When this happened, there is nothing unlikely in supposing that the disciples would be troubled. Perhaps in their secret thoughts even they would say, "How is One so glorious, who raised the dead by his godlike power, rebuked the seas and winds, and by a word crushed Satan, now seized as a prisoner and caught in these murderers' traps? Were we mistaken in thinking that he is God? Have we fallen from the true opinion regarding him?" Those who did not know the mystery that our Lord Jesus Christ would endure the cross and death would find therein an occasion of stumbling.
COMMENTARY ON LUKE, HOMILY 53The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another, but they were alike in size and appearance. Of these, one was called "the lord," and the other was called "sent-away." When the lot was cast for the one called "lord," it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of "sent-away." Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction.
COMMENTARY ON LUKE, HOMILY 53He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, "Have we then been deceived in that we thought him to be God?" That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended.
Catena Aurea by Aquinas(in Matt. tom. 13.) But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; (Rom. 8:32.) but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies' sake.
Catena Aurea by Aquinas