Cyril of Alexandria — Commentary on Scripture

Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.

If anyone says that the virtuous and sober son signifies Israel according to the flesh, we cannot agree to this opinion. In no way is it fitting to say that Israel chose a blameless life. Throughout the whole inspired Scripture, we see them accused of being rebels and disobedient.…I think it is right to mention this also. Some refer to the person of our Savior as that fatted calf that the father killed when his son was called to conversion.… If any one imagines that the virtuous and sober son means the physical Israel, how can Israel honestly say that he never gave him a kid? Whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. He was not sacrificed only for the Gentiles but also that he might redeem Israel, who by reason of his frequent transgression of the law had brought great blame on himself. The wise Paul bears witness to this, saying, “For this reason Jesus also, that he might sanctify the people by his blood, suffered outside the gate.”

Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God's mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.

Luke 16:10-13

He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human so…

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul? But that our Lord's words incline to this meaning is plain from the following; for He says, And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

But the conclusion of the whole discourse is what follows, Ye cannot serve God and mammon. Let us then transfer all our devotions to the one, forsaking riches.

Luke 16:12

And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

Anyone may readily learn the meaning and view of the Savior's words from what follows. He said, "If you have not been faithful in what is another's, who will give you what is your own?" We again say that what is another's is the wealth we possess. We were not born with riches, but on the contrary, naked. We can truly affirm in the words of Scripture that "we neither brought anything into the world, nor can carry anything out." …Let those of us who possess earthly wealth open our hearts to those who are in need. Let us show ourselves faithful and obedient to the laws of God. Let us be followers of our Lord's will in those things that are from the outside and not our own. Let us do this so that we may receive what is our own, that holy and admirable beauty that God forms in people's souls, making them like himself, according to what we originally were.

Luke 16:14

And the Pharisees also, who were covetous, heard all these things: and they derided him.

Being lovers of money, they repeatedly did not judge matters before them according to what was agreeable to the laws of God. On the contrary, they judged inequitably and in opposition to God’s will.…Since it says that the Pharisees were lovers of money, they derided Jesus for directing them by his healthful doctrines to praiseworthy conduct and making them want saintly glories. He tells them that it was their duty to sell their possessions and distribute them to the poor. They would then possess in heaven a treasure that could not be stolen, purses that could not be harmed, and wealth that would not have to be abandoned.

Luke 16:15

And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

Let us see the cause of their wickedness. The passion of greed possessed and tyrannized their heart. Their mind was in subjection even against its will. It was humbled under the power of wickedness and bound as it were by inevitable bonds.…The Savior of all spoke many things to them but saw that they would not change from their crafty purposes and passions. They preferred rather to abide in their innate folly. He began to correct them sternly, calling them by the very occasion. He shows that they are hypocrites and liars in wait among the altars. They are eager for the glory due to righteous and good people, but in reality, they are not like these. They are not eager to receive the approval of God.

Luke 16:16 · 2 passages

The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

He says that Moses and the company of the holy prophets announced beforehand the meaning of my mystery to the inhabitants of earth. The law declares by shadows and types that I should even endure the death of the flesh to save the world and by rising from the dead abolish corruption. The prophets also spoke words meaning the same as the writings of Moses. He says, "It is not strange or not known before, that you reject my words and despise everything that would benefit you. The word of prophecy concerning you and me extends until the holy Baptist John. From the days of John, the kingdom of heaven is preached, and everyone takes it by force." The kingdom of heaven here means justification by faith, the washing away of sin by holy baptism, and sanctification by the Spirit. It also means worshiping in the Spirit, the service that is superior to shadows and types, the honor of the adoption of children, and the hope of the glory about to be given to the saints.

He says that the kingdom of heaven is preached. The Baptist stood in the middle saying, "Prepare the way of the Lord." He has also shown that he is already near and, as it were, within the doors, even the true Lamb of God who bears the sin of the world. Whoever hears and loves the sacred message takes it by force. This means that he uses all his eagerness and strength in his desire to enter within the hope. He says in another place, "The kingdom of heaven is taken by violence, and the violent seize upon it."

Luke 16:19-20

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a heavy condemnation. But the tradition of the Jews relates that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for the sake of adding greater point to His words.

Luke 16:20-21

And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

Cut off from compassion and care, he would have gladly gathered the worthless morsels that fell from the rich man's table to satisfy his hunger. A severe and incurable disease also tormented him. Yes, it says that even the dogs licked his sores and did not injure him yet sympathized with him and cared for him. Animals relieve their own sufferings with their tongues, as they remove what pains them and gently soothe the sores. The rich man was crueler than the dogs, because he felt no sympathy or compassion for him but was completely unmerciful.

Luke 17:1 · 3 passages

Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

What are the offences which Christ mentions as being in every way certain to happen? Offences then are of two kinds: for some are against the glory of the Supreme Being, and assail That Substance Which transcends all, as far at least as regards the purpose of the contrivers of them: while other offences happen from time to time against ourselves, and proceed no further than to the injury of some of the brethren, who are our partners in the faith. For whatever heresies have been invented, and every argument which opposes itself to the truth, resist really the glory of the supreme Godhead, by drawing away those who are caught therein from the uprightness and exactness of the sacred doctrines. And the Saviour has attached a bitter penalty against those who lay such stumbling-blocks in men's road. Perhaps, however, these are not the offences here referred to, but those rather, which very frequently from human infirmity happen between friends and brethren: and the accompanying discourse which immediately follows these opening remarks, and which speaks of our pardoning the brethren in cas…

What are the offences which Christ mentions as being in every way certain to happen? Offences then are of two kinds: for some are against the glory of the Supreme Being, and assail That Substance Which transcends all, as far at least as regards the purpose of the contrivers of them: while other offences happen from time to time against ourselves, and proceed no further than to the injury of some of the brethren, who are our partners in the faith. For whatever heresies have been invented, and every argument which opposes itself to the truth, resist really the glory of the supreme Godhead, by drawing away those who are caught therein from the uprightness and exactness of the sacred doctrines. And the Saviour has attached a bitter penalty against those who lay such stumbling-blocks in men's road.

Perhaps, however, these are not the offences here referred to, but those rather, which very frequently from human infirmity happen between friends and brethren: and the accompanying discourse which immediately follows these opening remarks, and which speaks of our pardoning the brethren in case they ever sin against us, leads us to the idea that these were the offences meant. And what then are these offences? Mean and annoying actions, I suppose; fits of anger, whether on good grounds or without justification; insults; slanders very frequently; and other stumbling-blocks akin and similar to these. Such, He says, must needs come. Is this then because God, Who governs all, obliges men to their commission? Away with the thought: for from Him comes nothing that is evil, yes! rather He is the fountain of all virtue. Why then must they happen? Plainly because of our infirmity: "for in many things we all of us stumble," as it is written. Nevertheless there will be woe, He says, to the man who lays the stumbling-blocks in the way: for He does not leave indifference in these things without rebuke, but restrains it rather by fear of punishment. Nevertheless He commands us to bear with patience those who occasion them.

The accompanying discussion that immediately follows these opening remarks and speaks of our pardoning our brothers and sisters in case they ever sin against us leads us to the idea that these were the offenses meant. What are these offenses? They are, I suppose, mean and annoying actions, fits of anger whether on good grounds or without justification, insults, slander, and other stumbling blocks similar to these. He says that these temptations must come. Is this then because God, who governs all, forces people to their commission of sin? Away with the thought! Nothing that is evil comes from him. He is the fountain of all virtue. Why then must this happen? They clearly happen because of our infirmity, for all of us stumble in many things, as it is written. Nevertheless he says that there will be woe to the person who lays the stumbling blocks in the way. He does not leave indifference in these things without rebuke but restrains it by fear of punishment. He still commands us to bear with patience those who cause sins to happen.

Now there are two kinds of offences, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If thy brother trespass against thee, rebuke him.

Luke 17:3-4

Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

He says, “If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times.” We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a sick person once only or twice, but just as often as he happens to become ill. Let us remember that we also are liable to infirmities and overpowered by our passions. This being the case, we pray that those who have the duty to rebuke us and who have the authority to punish us may show themselves forgiving and kind to us. It is our duty, having a common feeling for our mutual infirmities, to bear one another’s burdens, so we will fulfill the law of Christ. Observe also that in the Gospel according to Matthew, Peter makes the inquiry, “How often will my brother sin against me, and I forgive him?” The Lord then tells the apostles, “Although he sins seven times in the day,” that is, frequently, “and will acknowledge his fault, you shall forgive him.”

Luke 17:5-6

And the apostles said unto the Lord, Increase our faith.

They ask, “Add faith to us.” They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes. The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit.” You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Hol…

They ask, “Add faith to us.” They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes. The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit.” You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Holy Spirit, he granted it to them after the fulfillment of the dispensation. Before the resurrection, their faith was so feeble that they were liable even to the charge of being “little of faith.”

Luke 17:7-10

But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounden duty, subjection from servants, adding, Doth he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boastest thou thyself? Dost thou know that if thou payest not thy debt, danger is at hand, but if thou payest, thou doest nothing thankworthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea, woe is unto me if I preach not the Gospel. (1 Cor. 9:16.)
Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labours of His servants.

Luke 17:11-19 · 4 passages

And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

Why did he not say, “I will, be cleansed,” as he did in the case of another leper, instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy. It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ’s willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing.

The Saviour next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.

The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification.

Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed.

Again the Saviour manifests unto us His glory, and by working godlike miracles, endeavours to win senseless Israel unto faith, obdurate though he was, and unbelieving. What argument then will avail him at the day of judgment for refusing to accept salvation through Christ? Especially when they themselves heard His words, and were eyewitnesses of His ineffable miracles? The cleansing of the lepers, as I said just above, was a plain demonstration (of His miraculous power): for by the law of Moses they were shut out of the cities and villages, as being impure. The lepers then having met the Saviour, earnestly besought Him to free them from their misery, and called Him Master, that is, Teacher. No one pitied them when suffering this malady: but He Who had appeared on earth for this very reason, and had become man that He might show pity unto all, He was moved with compassion for them, and had mercy upon them. And why did He not rather say, "I will, be you cleansed;" as he did in the case of another leper: but commanded them rather to show themselves unto the priests? It was because the…

Again the Saviour manifests unto us His glory, and by working godlike miracles, endeavours to win senseless Israel unto faith, obdurate though he was, and unbelieving. What argument then will avail him at the day of judgment for refusing to accept salvation through Christ? Especially when they themselves heard His words, and were eyewitnesses of His ineffable miracles? The cleansing of the lepers, as I said just above, was a plain demonstration (of His miraculous power): for by the law of Moses they were shut out of the cities and villages, as being impure.

The lepers then having met the Saviour, earnestly besought Him to free them from their misery, and called Him Master, that is, Teacher. No one pitied them when suffering this malady: but He Who had appeared on earth for this very reason, and had become man that He might show pity unto all, He was moved with compassion for them, and had mercy upon them.

And why did He not rather say, "I will, be you cleansed;" as he did in the case of another leper: but commanded them rather to show themselves unto the priests? It was because the law gave directions to this effect to those who were delivered from leprosy: for it commanded them to show themselves to the priests, and to offer a sacrifice for their cleansing. He commanded them therefore to go, as being already healed, and, that they might, so to speak, bear witness to the priests, as the rulers of the Jews, and ever envious of His glory, that wonderfully, and beyond their hope, they had been delivered from their misfortune by Christ's willing that they should be healed.

Falling into a thankless forgetfulness, the nine lepers that were Jews did not return to give glory to God. By this, he shows that Israel was hard of heart and utterly unthankful. The stranger, a Samaritan, was of foreign race brought from Assyria. The phrase “in the middle of Samaria and Galilee” has meaning. “He returned with a loud voice to glorify God.” It shows that the Samaritans were grateful but that the Jews, even when they benefited, were ungrateful.