John Chrysostom — Commentary on Scripture

Luke 10:21-22

(Hom. 38. in Matt.) Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father's, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight.

(Hom. 38. in Matt.) But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.

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

Luke 10:23-24

(in Joan. Hom. 8.) Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which ye see, nor to hear me, but those things which ye hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them.

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

Luke 10:25-28

(Hom. 32. in 1 Cor.) Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rather, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervour of love; so surpassing all things is the constancy of love.

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Luke 10:29-37

(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack. (ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice. (ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place…

(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.

(ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.

(ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

(Hom. in loc.) Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c.

(ut sup.) For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.

(in Heb. Hom. 10.) As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.

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Luke 10:38-42

It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

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Luke 11:1-4

For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also. (Hom. 23. in Matt.) We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us. Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon pe…

For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens.

As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.

(Hom. 23. in Matt.) We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us.

Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish.

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

Luke 11:9-13

(Hom. 23. in Matt.) Now by asking, He means prayer, but by seeking, zeal and anxiety, as He adds, Seek, and ye shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shows also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened unto you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore he did not at once consent that you might entreat.

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Luke 11:17-20

(Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation. (ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet. (Hom. 23. in Matt) This then is the first answer; the second which relates to H…

(Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.

(ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.

(Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, "My disciples," but your sons, wishing to soothe their wrath.

(ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.

(Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?

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Luke 11:21-23

(Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.

(ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth.

(Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.

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Luke 11:24-26

(Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together. (Hom. 43. in Matt.) Now the evil spirits who dwell in the souls of the Jews, are worse than those in former times. For then the Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. (ut sup.) Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first…

(Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.

(Hom. 43. in Matt.) Now the evil spirits who dwell in the souls of the Jews, are worse than those in former times. For then the Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible.

(ut sup.) Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first; for if enlightened and released from our former sins we again return to the same course of wickedness, a heavier punishment will await our latter sins.

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

Luke 11:27-28

(Hom. 44. in Matt.) In this answer He sought not to disown His mother, but to show that His birth would have profited her nothing, had she not been really fruitful in works and faith. But if it profited Mary nothing that Christ derived His birth from her, without the inward virtue of her heart, much less will it avail us to have a virtuous father, brother, or son, while we ourselves are strangers to virtue.

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Luke 11:27-28

Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue?

Homily on the Gospel of Matthew 44

Luke 11:29-32

(non occ.) The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. (Hom. 43. in Matt.). For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here.

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Luke 11:33-36

(Hom. 20. in Matt.) If then we have corrupted the understanding, which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore, that the light which is in thee be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If thy whole body therefore be full of light, &c. &c.

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Luke 11:37-44

(Hom. 72. in Joan.) Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful, He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound. (Hom. 73. in Matt.) Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done. (Hom. 73.) But that the Pharisees were so, cannot be wondered at. But if we who are coun…

(Hom. 72. in Joan.) Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful, He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound.

(Hom. 73. in Matt.) Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done.

(Hom. 73.) But that the Pharisees were so, cannot be wondered at. But if we who are counted worthy to be the temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness.

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Luke 11:45-54

(Hom. 74. in Matt.) But if He means that the Jews are about to suffer worse things, this will not be undeserved, for they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but did likewise; yet it will not be that one shall suffer punishment for the sins of others.

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Luke 12:1-3

(Hom. 34. in Matt.) As if He says to His disciples, Although now some call you deceivers and wizards, time shall reveal all things and convict them of calumny, while it makes known your virtue. Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow, casting away all fear, proclaim to the whole world. And therefore He adds, Whatsoever ye have spoken in darkness shall be heard in light.

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Luke 12:4-7

(Hom. 22. in Matt.) Observe how our Lord makes His disciples superior to all, by exhorting them to despise that very death which is terrible to all. At the same time also he brings them proofs of the immortality of the soul: adding, I will forewarn you whom ye shall fear: fear him, which after he hath killed hath power to cast into hell.

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Luke 12:8-12

(Hom. 34. in Matt.) The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c. (ubi sup.) Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. (Tit. 1:16.) And again, If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Tim. 5:8.) Also, Flee from covetousness, which is idolatry. (Col. 3:5.) Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words…

(Hom. 34. in Matt.) The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c.

(ubi sup.) Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come.

There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. (Tit. 1:16.) And again, If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Tim. 5:8.) Also, Flee from covetousness, which is idolatry. (Col. 3:5.) Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, showing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not "in Me," but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault.

(Hom. 33. in Matt.) But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay.

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Luke 12:16-21

(Hom. 8. in 2 ad Tim.) But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user. (Hom. 39, 8. in 1 ad Cor.) Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, bu…

(Hom. 8. in 2 ad Tim.) But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user.

(Hom. 39, 8. in 1 ad Cor.) Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old.

(Concio. 2. de Lazar.) They shall require of thee, for perhaps certain dread powers were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed.

(Hom. 23. in Gen.) For here shalt thou leave those things, and not only reap no advantage from them, but carry a load of sins upon thy own shoulders. And these things which thou hast laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that layeth up treasure for himself, and is not rich toward God.

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