Eusebius of Caesarea — Commentary on Scripture

Luke 9:7-9

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 9:28-31

Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 10:1-2

The names of the apostles of the Savior are clear to everyone from the Gospels, but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles and Paul writing to the Galatians have made special mention of him. They say Sosthenes was of these as well. Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, and Joseph Justus, who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the tim…

The names of the apostles of the Savior are clear to everyone from the Gospels, but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles and Paul writing to the Galatians have made special mention of him. They say Sosthenes was of these as well. Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, and Joseph Justus, who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the time that this account was being composed by him.

ECCLESIASTICAL HISTORY 1.12.1-3

Luke 10:5-12

For in the city of Sodom Angels were not without entertainment, but Lot was found worthy to receive them into his house. (Gen. 19.) If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 12:8-12

But what will be more glorious than to have the only-begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness, For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony. But having confirmed them with good hope by so great promises, He again rouses them by more alarming threats, saying, But he that denieth me before men, shall be denied before the Angels of God.

He rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is to be denied by the Son of God, to be disowned by Wisdom, to fall away from life, to be deprived of light, and to lose every blessing; but all these things to suffer before God the Father who is in heaven, and the Angels of God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 12:8

But what will be more glorious than to have the Only-Begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness. For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony. But having confirmed them with good hope by so great promises, He again rouses them by more alarming threats, saying, But he that denies me before men, shall be denied before the Angels of God.
He rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is to be denied by the Son of God, to be disowned by Wisdom, to fall away from life, to be deprived of light, and to lose every blessing; but all these things to suffer before God the Father who is in heaven, and the Angels of God.

Luke 12:24-26

By the ravens also he signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more difficulty in getting it. Yet birds of this kind suffer from no lack of food, because the providence of God extends every where; but he brings to the same purpose also a third argument, saying, And which of you by taking thought can add to his stature?

If no one has by his own skill contrived a bodily stature for himself, but can not add even the shortest delay to the prefixed limit of his time of life, why should we be vainly anxious about the necessaries of life?

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 12:27-31

But if a man wishes to be adorned with precious raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold wisdom, adorning them with divers colours, so adapting to the delicate membranes of the flowers dyes far superior to gold and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say unto you, that Solomon in all his glory was not arrayed like one of these.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 12:32-34

For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 13:18-21

Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 13:22-30

For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 14:15-24

Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 16:14-18

Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the kingdom of heaven was at hand, as well as also the remission of sins by the laver of regeneration. Hence it follows, Since that time the kingdom of heaven is preached, and every one presseth into it.

A great struggle befals men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labour earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 17:22-25

As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Saviour, that suddenly the lustre of His coming shall fill the whole world; and so it follows, For as the lightning that lighteneth, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 17:26-30

Having used the example of the deluge, that no one might expect a future deluge by water, our Lord cites, secondly, the example of Lot, to show the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven.

He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 17:31-33

He hereby implies that a persecution will come from the son of perdition upon Christ's faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot's wife, who when she fled out of the city of Sodom, turning back, died, and became a pillar of salt.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 17:34-37

Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcase. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 19:11-27

There were some who thought that our Saviour's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father. Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him. (Dan. 7:13.) By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewar…

There were some who thought that our Saviour's kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father.

Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him. (Dan. 7:13.)

By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each.

By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.

After our Saviour had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 19:41-44

He here declares that His coming was to bring peace to the whole world. For unto this He came, that He should preach both to them that were near, and those that were afar off. But as they did not wish to receive the peace that was announced to them, it was hid from them. And therefore the siege which was shortly to come upon them He most expressly foretells, adding, For the days shall come upon thee, &c.

But how these things were fulfilled we may gather from what is delivered to us by Josephus, who though he was a Jew, related each event as it toot place, in exact accordance with Christ's prophecies.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 19:41-44

These things took place in this way in the second year of the reign of Vespasian in agreement with the prophetic pronouncements of our Lord and Savior Jesus Christ. By divine power, he foresaw these events as if already present and wept over them and mourned, according to the writings of the holy Evangelists. They add his own words, when on one occasion he spoke as if to Jerusalem itself. “Would that even today you knew the things that make for peace! Now they are hid from your eyes. For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation.” On another occasion, as if concerning the people, he said, “There will be great distress in the land and wrath on this people. They will fall by the edge of the sword and shall be led away captives into all nations. Jerusalem will be trampled down by the Gentiles until the times of the nations be fulfilled.”…

These things took place in this way in the second year of the reign of Vespasian in agreement with the prophetic pronouncements of our Lord and Savior Jesus Christ. By divine power, he foresaw these events as if already present and wept over them and mourned, according to the writings of the holy Evangelists. They add his own words, when on one occasion he spoke as if to Jerusalem itself. “Would that even today you knew the things that make for peace! Now they are hid from your eyes. For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation.” On another occasion, as if concerning the people, he said, “There will be great distress in the land and wrath on this people. They will fall by the edge of the sword and shall be led away captives into all nations. Jerusalem will be trampled down by the Gentiles until the times of the nations be fulfilled.” Again he says, “When you shall see Jerusalem encircled by an army, then know that its desolation is near.” If one should compare the words of our Savior with the other narratives of the historian, how could he help but marvel and confess the truly divine and supernaturally wonderful foreknowledge and prophecy of our Savior?

ECCLESIASTICAL HISTORY 3.7