Ephrem the Syrian — Commentary on Scripture

Luke 8:43-48 · 3 passages

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,

“Who touched me? For a power has gone forth from me.” A detail such as this is not reported about our Physician in any other place. This is because in no other place did our Physician encounter an affliction such as this. This affliction was presented to many physicians, yet only one Physician encountered this affliction to heal it. Many physicians encountered and wearied her. Only one encountered her who was able to give her rest from the toil of many physicians. The art of healing encountered a shameful affliction but added pain after pain to it. The more they came, the worse the affliction got. The fringe of the Lord’s cloak touched her and uprooted this suffering from its root. She perceived within herself that he healed her affliction.Since the art of healing clothed with all our practical wisdom was reduced to silence, the divinity clothed with garments was proclaimed. He clothed himself in the body and came down to humanity, so that humanity might loot him. He revealed his divinity through signs, so that faith in his humanity alone could not be explained. He revealed his human…

“Who touched me? For a power has gone forth from me.” A detail such as this is not reported about our Physician in any other place. This is because in no other place did our Physician encounter an affliction such as this. This affliction was presented to many physicians, yet only one Physician encountered this affliction to heal it. Many physicians encountered and wearied her. Only one encountered her who was able to give her rest from the toil of many physicians. The art of healing encountered a shameful affliction but added pain after pain to it. The more they came, the worse the affliction got. The fringe of the Lord’s cloak touched her and uprooted this suffering from its root. She perceived within herself that he healed her affliction.Since the art of healing clothed with all our practical wisdom was reduced to silence, the divinity clothed with garments was proclaimed. He clothed himself in the body and came down to humanity, so that humanity might loot him. He revealed his divinity through signs, so that faith in his humanity alone could not be explained. He revealed his humanity that the higher beings might believe that he was a lower being, and he revealed his divinity so that the lower beings would accept that he was a higher being. He took on a human body so that humanity might be able to attain to divinity, and he revealed his divinity so that his humanity might not be trampled under foot.

If the woman once cured had withdrawn from him in secret, our Lord would have deprived her of a crown of victory. It was fitting that the faith that shined out brightly in hidden agony was publicly crowned. He wove an eloquent crown for her, because he said to her, “Go in peace.” The peace he gave was the crown of her victory. When he said, “Go in peace,” he did not end here but also added, “Your faith has saved you,” so that they would know who was this crown’s Lord. This would make known that the peace his mouth wove was the crown that crowned her faith. “Your faith has saved you.” If it was faith that restored her to life, it is clear that he crowned her faith with a crown. This is why he cried out, “Who touched my garments?” He said this so all the people might know who touched more than anyone else did. She chose to honor him more than others do, first, by approaching from behind, and second, in that she touched the fringe of his cloak. It was also fitting that he would honor her before all of these, she who chose to honor him more than all these.

Glory to you, hidden offspring of Being, because the hidden suffering of her that was afflicted proclaimed your healing. Using a woman whom they could see, he enabled them to see the divinity that cannot be seen. The Son’s divinity became known through his healing, and the afflicted woman’s faith was revealed through her being healed. She caused him to be proclaimed, and she was proclaimed with him. Truth was being proclaimed together with its heralds. If she was a witness to his divinity, he in turn was a witness to her faith.She poured faith on him by way of reward, and he bestowed healing on her as the outcome of her reward. Since the woman’s faith had become public, her healing also was proclaimed in public. The physicians were put to shame about their remedies because his power became resplendent and magnified the Son. It became evident how great faith surpasses the healing art and how hidden power surpasses visible remedies.

Luke 8:49-56

While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.

When the woman was healed, our Lord said, “Who touched me?” so that she could profess her healing before everyone. Also in the case of the little girl, he said, “She is sleeping” so that the spectators might testify that she was dead, and then seeing her restored to life, these who scorned would be converted into believers. The witness given by them concerning the death of the little girl and her restoration to life performed by the Lord was a witness in anticipation of his death. Those who would see that he was alive again would not deny it.

Luke 9:30-31

And, behold, there talked with him two men, which were Moses and Elias:

Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes.

Luke 9:36

And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

As they came down from the mountain, he commanded them, “You must not speak openly of what you have seen to anyone.” Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, “Do you know where Elijah came from?” and “See, Moses is buried, and no one has succeeded in finding his grave.” There would be blasphemy and scandal because of this. He said, “Wait until you have received the power,” because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory.

Luke 10:4-12 · 2 passages

Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

He sent them two by two, in his likeness. He sent them preaching without a salary, as he had done.…“Behold, I am sending you forth like lambs among the wolves,” to show that as long as the Shepherd was with them they would not be harmed. To encourage them, he said, “He who receives you, receives me.” … He forbid them to take money for fear they would be considered businessmen and not announcers.

“Shake off the dust of your feet” shows that he will require vengeance on those who receive the disciples poorly. The disciples will throw back on these people that very dust which adhered to them from the path. They will return it back on them, so that these might learn that those who pass through their paths will return by them. Since these received the dust of the just, they will merit the vengeance of the just, unless they repent. Only their dust defiled them, not their mire. It will be easier for Sodom, because the angels who went there did not perform a sign in Sodom but made Sodom itself a sign for creation. …Move to another city away from whatever town that does not receive you. If they persecute you in that one, flee to another. The Lord did not extend this word to everyone, but only to his disciples because it was the beginning of the new preaching, and these people were few.

Luke 10:17-20

And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

“I was looking at Satan, who fell like lightning from the heavens.” It was not that he was actually in the heavens. He was not in them when he said, “I will place my throne above the stars,” but he fell from his greatness and his dominion. “I was looking at Satan, who fell like lightning from the heavens.” He did not fall from heaven, because lightning does not fall from heaven, since the clouds create it. Why then did he say “from the heavens”? This was because it was as though it was from the heavens, as if lightning which comes suddenly. In one second, Satan fell beneath the victory of the cross. Ordinary people were anointed and sent out by reason of their mission and were highly successful in a second, through miracles of healing those in pain, sickness and evil spirits. It was affirmed that Satan suddenly fell from his dominion, like lightning from the clouds. Just as lightning goes out and does not return to its place, so too did Satan fall and did not again have control over his dominion. “Behold, I am giving you dominion.”

Luke 10:26-28

He said unto him, What is written in the law? how readest thou?

What is the greatest and first commandment of the law? He said to him, “You shall love the Lord your God, and your neighbor as yourself.” … All this teaching is held high through the two commandments, as though by means of two wings, that is, through the love of God and of humanity.

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.

Mary came and sat at his feet. This was as though she were sitting on firm ground at the feet of him who had forgiven the sinful woman her sins. She had put on a crown in order to enter into the kingdom of the Firstborn. She had chosen the better portion, the Benefactor, the Messiah himself. This will never be taken away from her. Martha’s love was more fervent than Mary’s, for before he had arrived there, she was ready to serve him. “Do you not care that my sister has left me to serve alone?” When he came to raise Lazarus to life, she ran and came out first.

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.

“Give us our constant bread of the day.” Look, he has said, “Seek the kingdom of God, and these things over and above will be given to you as well.” He said “of the day” to teach us poverty in relation to the things of the world. It is sufficient for only our need, or else when we are anxious for a time, we might withdraw from intimacy with God. This bread of the day indicates necessity. He does not just give us only bread but also clothing and other things, as he said, “Your Father knows what your needs are before you ask him.”

Luke 11:27-28

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.

“Blessed is the womb that bore you.” He took blessedness from the one who bore him and gave it to those who were worshiping him. It was with Mary for a certain time, but it would be with those who worshiped him for eternity. “Blessed are those who hear the word of God and keep it.”

Luke 11:29-32 · 2 passages

And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

The Queen of the South will condemn it because she is a type of the church. Just as she came to Solomon, so too the church came to our Lord, and just as she condemned this generation, so also will the church. If she, who wished to see wisdom that passes away and a king who was mortal, was judging the synagogue, how much more the church, which desires to see a king who does not pass away and wisdom which does not go astray, will judge? If we suffer with him, we will also be glorified with him.

The sign of Jonah served the Ninevites in two ways. If they would have rejected it, they would have gone down to Sheol alive like Jonah, but they were raised from the dead like him because they repented. Just as in the case of our Lord, who was set for the fall and the rising of many, people either lived through his being killed or died through his death.… They were asking him for a sign from heaven like thunder.… Jonah, after he went up from within the fish, was a negative sign to the Ninevites, because he proclaimed the destruction of their city. The disciples were also this way after the resurrection of our Lord.

Luke 11:45-54 · 2 passages

Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.

He said, “That all the blood of the just may come on you,” because they killed the Avenger of the righteous ones’ deaths. The vengeance for their deaths is sought from their hands. One who kills the judge is indeed a friend of murderers, because in killing the judge, he has suppressed vengeance and opened the way for murderers. The Lord also said, “From the blood of Abel, the righteous one, to the blood of Zechariah,” and not only until then but even until this day. Although still among them, he did not avenge his own blood until after they killed him, lest they say that it had been predetermined that he do this. He pronounced the sentence of judgment in relation to the righteous who had gone before, so that they might respect the righteous who were to follow. He gave them an opportunity to do penance for having put him to death, although according to the law, there could be no opportunity for repentance for one who murders the prophets. The law says, “Let the one who kills die,” and not, “See if he does penance, and then pardon him.” He gave them an opportunity to do penance, if the…

He said, “That all the blood of the just may come on you,” because they killed the Avenger of the righteous ones’ deaths. The vengeance for their deaths is sought from their hands. One who kills the judge is indeed a friend of murderers, because in killing the judge, he has suppressed vengeance and opened the way for murderers. The Lord also said, “From the blood of Abel, the righteous one, to the blood of Zechariah,” and not only until then but even until this day. Although still among them, he did not avenge his own blood until after they killed him, lest they say that it had been predetermined that he do this. He pronounced the sentence of judgment in relation to the righteous who had gone before, so that they might respect the righteous who were to follow. He gave them an opportunity to do penance for having put him to death, although according to the law, there could be no opportunity for repentance for one who murders the prophets. The law says, “Let the one who kills die,” and not, “See if he does penance, and then pardon him.” He gave them an opportunity to do penance, if they had wished, for having put him to death.

Woe to you, lawyers, because you have hidden the keys! That is, because they had hidden the knowledge of our Lord’s manifestation which was in the prophecies. If our Lord is the door, as he has said, it is clear that the keys of knowledge belong to him. The scribes and Pharisees did not want to enter through this door of life, in keeping with what he had said, “See, the kingdom is among you.” [He was referring to] himself, for he was standing in their midst.

Luke 13:1-5

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

They came and informed Jesus concerning the men from Galilee, whose blood Pilate had mixed with their sacrifices, on the festival of Herod’s birthday, when he cut off John’s head. Since Herod had illegally killed John, Pilate sent and killed those who were present at the feast. Since he was not able to injure Herod, he destroyed his accomplice to his shame, and he left him in anger until the day of the Lord’s judgment. The two were reconciled through the pretext of the Lord. Pilate mixed their blood with their sacrifices, because the Roman authorities forbid them to offer sacrifice. Pilate found them transgressing the law and offering sacrifices, and he destroyed them at that same place and time.

Luke 13:6-9

He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

He told another parable, “A certain man had planted a fig tree in his vineyard and he said to the vinedresser.” This refers to the law, taking its point of view. “Behold, for three years I have come seeking fruit on this fig tree.” This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened.… The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer.…During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, s…

He told another parable, “A certain man had planted a fig tree in his vineyard and he said to the vinedresser.” This refers to the law, taking its point of view. “Behold, for three years I have come seeking fruit on this fig tree.” This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened.… The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer.…During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, said, “For the day of their ruin is near and that which is about to happen to them is fast approaching.” … We are not saying that the Jews are tares, for they are capable of being chosen, but they are not pure wheat grains, for they can be rejected.

Luke 13:32-33

And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

It was prophetic that Moses had given [the Israelites] the order to offer their sacrifices in one single place—there to offer the lamb in sacrifice and [there] to accomplish an image of the redemption. Herod did not kill [the Lord] with the infants of Bethlehem, nor did the Nazarenes when they hurled him down from the mountain, since it was not possible for him to die outside of Jerusalem. For it cannot be that a prophet should perish outside of Jerusalem. Take note that although it was Jerusalem that killed him, nevertheless Herod and Nazareth were united with regard to his death, and vengeance will be required of both for his death. Learn also from this that not only will vengeance for his blood be required of the inhabitants of Jerusalem, but also everyone who saw and denied him will be convicted for having killed him. In saying “between the sanctuary and the altar,” he has indeed shown their perversity, in that they did not respect even the place of atonement. The words, “How often would I have gathered your children together,” are similar to these, “See, these three years I have…

It was prophetic that Moses had given [the Israelites] the order to offer their sacrifices in one single place—there to offer the lamb in sacrifice and [there] to accomplish an image of the redemption. Herod did not kill [the Lord] with the infants of Bethlehem, nor did the Nazarenes when they hurled him down from the mountain, since it was not possible for him to die outside of Jerusalem. For it cannot be that a prophet should perish outside of Jerusalem. Take note that although it was Jerusalem that killed him, nevertheless Herod and Nazareth were united with regard to his death, and vengeance will be required of both for his death. Learn also from this that not only will vengeance for his blood be required of the inhabitants of Jerusalem, but also everyone who saw and denied him will be convicted for having killed him. In saying “between the sanctuary and the altar,” he has indeed shown their perversity, in that they did not respect even the place of atonement. The words, “How often would I have gathered your children together,” are similar to these, “See, these three years I have come, seeking fruit on this fig tree, and I find none.”