Cyril of Alexandria — Commentary on Scripture

And he said unto him, Thou hast answered right: this do, and thou shalt live.

He says, "What is written in the law? How do you read?" The lawyer repeated what is in the law. As if to punish his wickedness and reprove his malicious purpose, Christ, knowing all things, says, "You have answered correctly; do this, and you will live." The lawyer missed his prey. He shot off the mark. His wickedness is unsuccessful. The sting of envy ceased. The net of deceit is torn. His sowing bears no fruit, and his toil gains no profit. As some ship overwhelmed by misfortune, he has suffered a bitter shipwreck.

Luke 10:29

But he, willing to justify himself, said unto Jesus, And who is my neighbour?

The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said unto Jesus, And who is my neighbour? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, ho falls into pride. But here when asking, who is my neighbour, he proves himself to be devoid of love for his neighbour, since he did not consider any one to be his neighbour, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. (1 John 4:20.)

Luke 10:36-37

Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that showed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.

Luke 10:38-42

Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.

Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

Luke 11:1-4

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to be lukewarm in this duty, but to be the more diligent and earnest in our prayers. Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.) Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew,a Thy will be done, as in…

Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to be lukewarm in this duty, but to be the more diligent and earnest in our prayers.

Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.)

Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew,a Thy will be done, as in heaven, so in earth.

Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to these words a spiritual sense. But granting that the chief concern of the saints should be to obtain spiritual gifts, still it becomes them to see that they seek without blame, according to our Lord's command, their common bread. For from the fact that He bids them ask for bread, that is daily food, it seems that He implies that they should possess nothing, but rather practise an honourable poverty. For it is not the part of those who have bread to seek it, but rather of those who are oppressed with want.

For He wishes, if I may so speak, to make God the imitator of the patience which men practise, that the kindness which they have shown to their fellowservants, they should in like manner seek to receive in equal balance from God, who recompenses to each man justly, and knows how to have mercy upon all men.

Luke 11:2 · 4 passages

And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

God is our King before the worlds. Since God always reigns and is omnipotent, with what view do those who call God "Father" offer up to him their requests and say, "Your kingdom come"?They seem to desire to behold Christ the Savior of all rising again upon the world. He will come. He will come and descend as judge, no longer in a lowly condition like us or in the humility of human nature. He will come in glory such as becomes God, as he dwells in the unapproachable light, and with the angels as his guards. He somewhere said, "The Son of man shall come in the glory of his Father, with his holy angels." … That judgment seat is terrifying. The Judge is unbiased. It is a time of pleading, or rather of trial and of retribution. The fire, enduring punishment and eternal torments are prepared for the wicked. How can men pray to behold that time?… The wicked and impure lead low and lewd lives and are guilty of every vice. In no way is it fitting for them in their prayers to say, "your kingdom come." … The saints ask that the time of the Savior's perfect reign may come, because they have labo…

God is our King before the worlds. Since God always reigns and is omnipotent, with what view do those who call God "Father" offer up to him their requests and say, "Your kingdom come"?They seem to desire to behold Christ the Savior of all rising again upon the world. He will come. He will come and descend as judge, no longer in a lowly condition like us or in the humility of human nature. He will come in glory such as becomes God, as he dwells in the unapproachable light, and with the angels as his guards. He somewhere said, "The Son of man shall come in the glory of his Father, with his holy angels." …
That judgment seat is terrifying. The Judge is unbiased. It is a time of pleading, or rather of trial and of retribution. The fire, enduring punishment and eternal torments are prepared for the wicked. How can men pray to behold that time?… The wicked and impure lead low and lewd lives and are guilty of every vice. In no way is it fitting for them in their prayers to say, "your kingdom come." …
The saints ask that the time of the Savior's perfect reign may come, because they have labored dutifully, have a pure conscience and look for the reward of what they have already done. Just as those who, expecting a festival and merriment about ready to come and shortly to appear, thirst for its arrival, so also do they. They trust that they will stand glorious in the presence of the Judge and hear him say, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundations of the world." … They fully believed what he said about the consummation of the world.
When he will appear to them again from heaven, they will shine like the sun in the kingdom of their Father. They correctly say in their prayers, "your kingdom come." For they feel confident that they will receive a reward for their bravery and attain to the consummation of the hope set before them.

For the Savior said, "When you pray, say, 'Our Father.' " And another of the holy Evangelists adds, "who art in heaven." …He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: "I said, you are gods, and all of you children of the Most High." He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God "Father," as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons. He commands us, therefore, to take boldness and say in our prayers, "Our Father." We, who are children of earth and slaves and subject by the law of nature to him who created us, call him who is in heaven "Father." Most fittingly, he enables those who pray to understand this also. Since we call God "Father" and have been c…

For the Savior said, "When you pray, say, 'Our Father.' " And another of the holy Evangelists adds, "who art in heaven." …He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: "I said, you are gods, and all of you children of the Most High." He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God "Father," as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons.
He commands us, therefore, to take boldness and say in our prayers, "Our Father." We, who are children of earth and slaves and subject by the law of nature to him who created us, call him who is in heaven "Father." Most fittingly, he enables those who pray to understand this also. Since we call God "Father" and have been counted worthy of such a distinguished honor, we must lead holy and thoroughly blameless lives. We must behave as is pleasing to our Father and not think or say anything unworthy or unfit for the freedom that has been bestowed on us.…
The Savior of all very wisely grants us to call God "Father," that we, knowing well that we are sons of God, may behave in a manner worthy of him who has honored us. He will then receive the supplications that we offer in Christ.

Why then did he command the saints to say to God the Father in heaven, "Your will be done; as in heaven, so on earth?" … This petition is worthy of the saints and full of all praise.…We request that power may be given to those on earth to do the will of God and imitate the conduct practiced above in heaven by the holy angels.…
The saints request that both Israel as well as the Gentiles may be counted worthy of peace from on high and be comforted since they were in misery and caught in the net of sin without possibility of escape. Having received the righteousness that is in Christ by faith, they may become pure and skillful in every good work. They pray, "Your will be done, as in heaven, so on earth for this reason." As I said, the will of God over all is that those on earth should live in holiness, piously, without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven. The church on earth, since it was the visible likeness and image of the church of the firstborn that is above, may please Christ.

What, therefore, is the meaning of "hallowed be your name"?…When it is our settled conviction and belief that he who by nature is God over all is Holy of the Holies, we confess his glory and supreme majesty. We then receive his fear into our mind and lead upright and blameless lives. By this we become holy ourselves, and we may be able to be near unto the holy God.… The prayer is, therefore, "May your name be kept holy in us, in our minds and wills." This is the significance of the word hallowed. If a person says, "Our Father, hallowed be your name," he is not requesting any addition to be made to God's holiness. He rather asks that he may possess such a mind and faith to feel that his name is honorable and holy. The act is the source of life and the cause of every blessing. How must being this influenced by God be worthy of the highest estimation and useful for the salvation of the soul?

Luke 11:4 · 2 passages

And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

He requires his disciples to be gentle and slow to anger, so that they may be able to say blamelessly in their prayers, "Forgive us our sins, for we also forgive every one that is indebted unto us." … He first commands them to ask forgiveness of the sins they commit and then to confess that they entirely forgive others. If I may say so, they ask God to imitate the patience that they practice. The same gentleness that they show to their fellow servants, they pray that they may receive in equal measure from God, who gives justly, and knows how to show mercy to everyone.…The Savior of all and Lord with good reason did not conclude this clause of the prayer at this point but commanded us to add, "For we also ourselves have forgiven every one who is indebted to us." This is fitting to say only for those who have chosen a virtuous life and are practicing without carelessness "the will of God" that, as Scripture says, "is good and acceptable and perfect." … We must ask God for the forgiveness of the sins that we have committed. First, we must have forgiven whoever has offended us in anythin…

He requires his disciples to be gentle and slow to anger, so that they may be able to say blamelessly in their prayers, "Forgive us our sins, for we also forgive every one that is indebted unto us." … He first commands them to ask forgiveness of the sins they commit and then to confess that they entirely forgive others. If I may say so, they ask God to imitate the patience that they practice. The same gentleness that they show to their fellow servants, they pray that they may receive in equal measure from God, who gives justly, and knows how to show mercy to everyone.…The Savior of all and Lord with good reason did not conclude this clause of the prayer at this point but commanded us to add, "For we also ourselves have forgiven every one who is indebted to us." This is fitting to say only for those who have chosen a virtuous life and are practicing without carelessness "the will of God" that, as Scripture says, "is good and acceptable and perfect." …
We must ask God for the forgiveness of the sins that we have committed. First, we must have forgiven whoever has offended us in anything. This is if their sin is against us and not against the glory of the supreme God. We are not masters over such actions but only over those that have been committed against ourselves. By forgiving the brothers what they do to us, we will then certainly find Christ, the Savior of all, gentle and ready to show us mercy.

When we are intent in prayer, he commands us to say, "Lead us not into temptation." Luke concludes the prayer with these words, but Matthew adds, "but deliver us from the evil one." There is a certain close connection in the clauses, because when people are not being led into temptation, they are also delivered from the evil one. If anyone were perhaps to say that not being led into is the same as being delivered from it, he would not err from the truth.

Luke 11:5-8

And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

The Saviour had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to the form given to them, but carelessly and languidly, and then when they were not heard in the first or second prayer, left off praying. That this then might not be our case, He shows by means of a parable, that cowardice in our prayers is hurtful, but it is of great advantage to have patience in them. Hence it is said, And he says unto them, Which of you shall have a friend.

Luke 11:9-10 · 3 passages

And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

"Therefore I also say to you;" and it is the Bestower of divine gifts Who Himself enters, and speaks;----"I also say to you, Seek, and you shall find; knock, and it shall be opened to you: for every one that asks receives; and he who seeks finds: and whosoever knocks, it shall be opened to him." In those words, "I say to you" has the full force of an oath: not that God is false, even though the promise be not accompanied with an oath; but to show that the littleness of their faith was groundless, He sometimes confirms His hearers by an oath. For the Saviour is also found in many places prefacing His words by saying, "Verily, truly, I say to you." As therefore He makes this very promise on oath, it is not a thing free from guilt to disbelieve it. In telling us therefore to seek, He bids us labour: for by labour, that which is needed is always, so to say, found; especially when it is something fit for us to possess. He who knocks, not once merely, but again and again, rattles the door with his hand, it may be, or with a stone, so that the master of the house, unable to endure the anno…

"Therefore I also say to you;" and it is the Bestower of divine gifts Who Himself enters, and speaks;----"I also say to you, Seek, and you shall find; knock, and it shall be opened to you: for every one that asks receives; and he who seeks finds: and whosoever knocks, it shall be opened to him." In those words, "I say to you" has the full force of an oath: not that God is false, even though the promise be not accompanied with an oath; but to show that the littleness of their faith was groundless, He sometimes confirms His hearers by an oath. For the Saviour is also found in many places prefacing His words by saying, "Verily, truly, I say to you." As therefore He makes this very promise on oath, it is not a thing free from guilt to disbelieve it.

In telling us therefore to seek, He bids us labour: for by labour, that which is needed is always, so to say, found; especially when it is something fit for us to possess. He who knocks, not once merely, but again and again, rattles the door with his hand, it may be, or with a stone, so that the master of the house, unable to endure the annoyance of the knocks, will open it even against his will. Learn therefore, even from what happens among us, the way to gain that which is to your profit. Knock, be urgent, ask. So must all act who ask any thing of God: for wise Paul writes, "Pray without ceasing."

The Bestower of divine gifts enters himself and speaks: "I also say to you, 'Seek, and you shall find; knock, and it shall be opened to you; for every one that asks receives; and he who seeks finds: and whosoever knocks, it shall be opened to him.' " These words have the full force of an oath, not that God is false, although the promise is not accompanied with an oath. To show that the smallness of their faith was groundless, he sometimes confirms his hearers by an oath. The Savior is also found in many places prefacing his words by saying, "Truly, truly, I say to you." He makes this very promise on oath. You will not be free from guilt if you disbelieve it.

The words, I say unto you, have the force of an oath. For God doth not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness of our faith. In these words our Saviour gives us a very necessary piece of instruction. For often-times we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not obtain it. To show this, He brings an obvious example from those things which are before our eyes, in our daily experience. For when thy son asks of thee bread, thou givest it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a stone to eat, thou givest it him not, but rather hinderest him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone? (that is, if he asked it.) There is the same argument also in the serpent and the fish; of which he adds, Or if he asks a fish, will he for a fish give him a serpent? And in like manner in the eg…

The words, I say unto you, have the force of an oath. For God doth not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness of our faith.

In these words our Saviour gives us a very necessary piece of instruction. For often-times we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not obtain it. To show this, He brings an obvious example from those things which are before our eyes, in our daily experience. For when thy son asks of thee bread, thou givest it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a stone to eat, thou givest it him not, but rather hinderest him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone? (that is, if he asked it.) There is the same argument also in the serpent and the fish; of which he adds, Or if he asks a fish, will he for a fish give him a serpent? And in like manner in the egg and scorpion, of which he adds, Or if he ask an egg, will he offer him a scorpion?

Now from the example just given he concludes, If then ye being evil, (i. e. having a mind capable of wickedness, and not uniform and settled in good, as God,) know how to give good gifts; how much more shall your heavenly Father?

Luke 11:11-13

If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

We sometimes come near to our bounteous God offering him petitions for various objects according to each one's pleasure. Sometimes we pray without discernment or any careful examination of what truly is to our advantage, and if granted by God would prove a blessing or would be to our injury if we received it. Rather, by the inconsiderate impulse of our fancy, we fall into desires full of ruin that thrust the souls of those that entertain them into the snare of death and the meshes of hell. When we ask of God anything of this kind, we will by no means receive it. On the contrary, we offer a petition suitable only for ridicule. Why will we not receive it? Is the God of all weary of bestowing gifts on us? By no means. "Why then," someone may say, "will he not give, since he is bounteous in giving?" ...When he says, "You who are evil," he means "you whose mind is capable of being influenced by evil and not uniformly inclined to good like the God of all." "You know how to give good gifts to your children; how much more shall your heavenly Father give a good spirit to them that ask him?" B…

We sometimes come near to our bounteous God offering him petitions for various objects according to each one's pleasure. Sometimes we pray without discernment or any careful examination of what truly is to our advantage, and if granted by God would prove a blessing or would be to our injury if we received it. Rather, by the inconsiderate impulse of our fancy, we fall into desires full of ruin that thrust the souls of those that entertain them into the snare of death and the meshes of hell. When we ask of God anything of this kind, we will by no means receive it. On the contrary, we offer a petition suitable only for ridicule. Why will we not receive it? Is the God of all weary of bestowing gifts on us? By no means. "Why then," someone may say, "will he not give, since he is bounteous in giving?" ...When he says, "You who are evil," he means "you whose mind is capable of being influenced by evil and not uniformly inclined to good like the God of all." "You know how to give good gifts to your children; how much more shall your heavenly Father give a good spirit to them that ask him?" By a "good spirit" he means "spiritual grace." This is good in every way. If a person receives it, he will become most blessed and worthy of admiration.

Luke 11:14 · 2 passages

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

They were even grinding their teeth at Christ, the Savior of all, because he made the multitudes wonder by his many divine and astonishing miracles. The very devils cried out at his overwhelming and godlike power and authority.…"There was brought to him one who was possessed with a mute devil." Now mute devils are difficult for any one of the saints to rebuke. They are more obstinate than any other kind and excessively bold. There was nothing difficult to the all-powerful will of Christ, the Savior of us all.… Upon the accomplishment of this wonderful act, the multitude extolled him with praises and hastened to crown the worker of the miracle with godlike honor.

Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered.

Luke 11:15

But some of them said, He casteth out devils through Beelzebub the chief of the devils.

"But certain of them," it says, "being scribes and Pharisees," with hearts intoxicated with pride and envy, found in the miracle fuel for their illness. They did not praise him but even went to the very opposite extreme. Having stripped him of the godlike deeds he did, they assigned to the devil almighty power and made Beelzebub the source of Christ's strength. They said, "He casts out devils by him."

Luke 11:16

And others, tempting him, sought of him a sign from heaven.

But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, "Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shown us none of these things." For to seek signs from heaven showed that the speaker was at that time influenced by some feeling of this kind towards Christ.