Theophylact of Ohrid — Commentary on Scripture

Luke 4:38-39

We must know also that many now have devils, namely, such as fulfil the desires of devils, as the furious have the dæmon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man were collected, and then says to the dæmon that dwelt there, Hold thy peace, and immediately throwing him into the middle he departs out of him. For it becomes not a man always to be angry, (that is, like the brutes,) nor always to be without anger, (for that is want of feeling,) but he must take the middle path, and have anger against what is evil; and so the man is thrown into the midst when the unclean spirit departs from him.

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

Luke 4:40-41

We must observe the zeal of the multitude, who after the sun had set bring their sick unto Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick.

Because, "praise is not seemly in the mouth of a sinner." Or, because He did not wish to inflame the envy of the Jews by being praised of all.

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

Luke 5:1

The Lord flees glory, which all the more pursues Him. When the crowd pressed against Him, He entered the boat, so that from the boat He could teach those standing on the shore, and everyone would be in front of Him, rather than some coming towards Him from behind. And when He had finished teaching the people, He did not leave the owner of the boat without payment, but gave him a two-fold benefit: He bestowed on him an abundance of fish, and He made him His disciple. Marvel at how wisely the Lord arranges our salvation, drawing to Himself each one by means of the things that are his own and with which he is familiar. As He had attracted the Magi with a star, so now He draws the fishermen by means of fish. Behold the gentleness of Christ, how He does not command, but requests, that Peter put out from land. Behold also the obedience of Peter, how he welcomes into his boat a man whom he did not know, and obeys Him in everything. When the Lord tells him to launch out into the deep, Peter does not become exasperated and leave Him, nor does he reply, "I have toiled the whole night and gaine…

The Lord flees glory, which all the more pursues Him. When the crowd pressed against Him, He entered the boat, so that from the boat He could teach those standing on the shore, and everyone would be in front of Him, rather than some coming towards Him from behind. And when He had finished teaching the people, He did not leave the owner of the boat without payment, but gave him a two-fold benefit: He bestowed on him an abundance of fish, and He made him His disciple. Marvel at how wisely the Lord arranges our salvation, drawing to Himself each one by means of the things that are his own and with which he is familiar. As He had attracted the Magi with a star, so now He draws the fishermen by means of fish. Behold the gentleness of Christ, how He does not command, but requests, that Peter put out from land. Behold also the obedience of Peter, how he welcomes into his boat a man whom he did not know, and obeys Him in everything. When the Lord tells him to launch out into the deep, Peter does not become exasperated and leave Him, nor does he reply, "I have toiled the whole night and gained nothing, and now I should obey you and do it all again?" Peter said nothing like this, but instead, At Thy word I will let down the net. Such was the warmth of his trust even before he had faith. And he caught so great a number of fish that he was not able to haul them in, and he beckoned to his companions in the other boat. He calls them with a signal, because his astonishment at the catch was so great that he could not even speak. Out of great reverence for Jesus, Peter begs Him not to remain in the boat, and calls himself a sinner who is not worthy to be with Him.
You may also understand these things in a spiritual sense. The boat is the synagogue of the Jews. Peter represents the teachers of the law. For the teachers of the law also toiled the whole night before Christ came (the time before Christ's sojourning on earth was indeed night) and took in nothing. But when Christ came, and it became day, the teachers of the law were replaced by the Apostles who, at His word, that is, at His command, let down the net of the Gospel in which they caught so great a number of men that the Apostles could not haul in the catch by themselves. And so they beckon to their partners and companions and together pull in the net. These are the pastors and teachers of the Church in every generation who teach and interpret the words of the Apostles, laboring with the Apostles to catch mankind. Consider also the words, Let down the net. The net is the Gospel: like the fisherman's net, which is a lowly and commonplace thing, the Gospel is composed of humble, everyday words which reach down and condescend to the simplicity of the people. This is why it is said that the net is let down. If any one should say that letting down the net also indicates the depth of meaning of the Gospel, neither would he be off the mark. Therefore the words of the prophet have also been fulfilled, Behold, I will send many fishermen, saith the Lord, and they shall fish for them; and afterward I will send many hunters, and they shall hunt for them (Jer. 16:16). The fishermen are the holy Apostles, and the hunters are the leaders and teachers of the Church in each generation.

Luke 5:1-3

But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the fishermen were gone out of them, and were washing their nets.

Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.

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

Luke 5:4-7

Peter did not refuse to comply, as it follows, And Simon answering said unto him, Master, we have toiled all night and have taken nothing. He did not go on to say, "I will not hearken to thee, nor expose myself to additional labour," but rather adds, Nevertheless, at thy word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they inclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net brake, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships.

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

Luke 5:12-16

For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.

But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.

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

Luke 5:17-26

But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.

Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.

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

Luke 5:27-32

And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.

Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul.

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

Luke 6:1-5

Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a sabbath because of the feast, and hence they gave to the principal sabbath the name of the second-first, as being the second in consequence of the festival of the day preceding.

But he reproves them in another way, as it is added, And he said unto them, that the So of man is Lord also of the sabbath. As if he said, I am the Lord of the sabbath, as being He who ordained it, and as the Legislator I have power to loose the sabbath; for Christ was called the Son of man, who being the Son of God yet condescended in a miraculous manner to be made and called for man's sake the Son of man.

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

Luke 6:17-19

That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

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

Luke 6:31

The Apostles were about to be sent out to preach and many persecutors and plotters awaited them. If the Apostles were fearful and dismayed by persecution, they might want to protect themselves from their persecutors by keeping silent and not teaching. If that happened, the radiant sun of the Gospel would be extinguished. In anticipation of this, the Lord exhorts the Apostles not to give way to defensive measures against their enemies, but instead bravely to endure all things, even insults and murderous plots. This is what He Himself did on the Cross, saying, Father, forgive them, for they know not what they do (Lk.23:34). To prove to the Apostles that this commandment to love ones enemies is possible to keep, He then says, "What you want to be done to you, do the same to others; and be to others that kind of person you want others to be to you." If you want your enemies to be hard, unfeeling, and angry towards you, then be the same yourself to them. But if you want them to be kind and compassionate towards you, and not to remember wrongs, do not think that it is impossible for you yo…

The Apostles were about to be sent out to preach and many persecutors and plotters awaited them. If the Apostles were fearful and dismayed by persecution, they might want to protect themselves from their persecutors by keeping silent and not teaching. If that happened, the radiant sun of the Gospel would be extinguished. In anticipation of this, the Lord exhorts the Apostles not to give way to defensive measures against their enemies, but instead bravely to endure all things, even insults and murderous plots. This is what He Himself did on the Cross, saying, Father, forgive them, for they know not what they do (Lk.23:34). To prove to the Apostles that this commandment to love ones enemies is possible to keep, He then says, "What you want to be done to you, do the same to others; and be to others that kind of person you want others to be to you." If you want your enemies to be hard, unfeeling, and angry towards you, then be the same yourself to them. But if you want them to be kind and compassionate towards you, and not to remember wrongs, do not think that it is impossible for you yourself to be the same towards them. Do you see this natural law which is written in our hearts? That is why the Lord also said, In those days I will surely put My laws into their mind, and write them on their hearts (Jer. 38:33). Then He adds another compelling reason to keep this commandment: if you love those who love you, you are like the sinners and the Gentiles; but if you love those who do evil to you, you are like God, Who is kind unto the unthankful and to the evil. Which do you desire—to be like sinners or to be like God? Do you see the divine teaching? First He persuaded you by means of the natural law: what you want to be done to you, do to others. Then He persuades you with the result and the reward—He promises that you will become like God.

Luke 6:37-38

As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

But some one will put the subtle question, "If the return is made overabundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." For he who has shown mercy, shall have mercy shown unto him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like unto himself, was the measure running over.

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

Luke 6:39-42

Or else, If thou judgest another, and in the very same way sinnest thyself, art not thou like to the blind leading the blind? For how canst thou lead him to good when thou also thyself committest sin? For the disciple is not above his master. If therefore thou sinnest, who thinkest thyself a master and guide, where will he be who is taught and led by thee? For he will be the perfect disciple who is as his master.

But the Lord introduces another parable taken from the same figure, as follows, But why seest thou the mote (that is, the slight fault) which is in thy brother's eye, but the beam which is in thine own eye (that is, thy great sin) thou regardest not?

But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, Thou hypocrite, first cast the beam out of thine own eye, &c.

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

Luke 7:1-10

Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.

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

Luke 7:11

Because the Lord, while not even present, had healed the centurions servant, He now performs another even more remarkable miracle. He does this so that no one could say, "What is remarkable about the healing of the centurions servant? Perhaps the servant would not have died in any case." This is why the Lord now raises up the dead man as he was being carried out for burial. He does not perform the miracle by His word alone, but also touches the bier, teaching us that His very Body is life. Because God the Word Who gives life to all things Himself became flesh, therefore His flesh itself is likewise life-creating, and takes away death and corruption. The dead man sat up and began to speak, so that some would not think that his rising was only an apparition. Sitting up and speaking are definite proofs of resurrection from the deadâ€”how can a lifeless body sit up and speak? You may also understand the widow to mean the soul which has suffered the loss of its husband, the Word of God Which sows the good seed. The son of such a widow is the mind which is dead and is being carried outside…

Because the Lord, while not even present, had healed the centurions servant, He now performs another even more remarkable miracle. He does this so that no one could say, "What is remarkable about the healing of the centurions servant? Perhaps the servant would not have died in any case." This is why the Lord now raises up the dead man as he was being carried out for burial. He does not perform the miracle by His word alone, but also touches the bier, teaching us that His very Body is life. Because God the Word Who gives life to all things Himself became flesh, therefore His flesh itself is likewise life-creating, and takes away death and corruption. The dead man sat up and began to speak, so that some would not think that his rising was only an apparition. Sitting up and speaking are definite proofs of resurrection from the deadâ€”how can a lifeless body sit up and speak? You may also understand the widow to mean the soul which has suffered the loss of its husband, the Word of God Which sows the good seed. The son of such a widow is the mind which is dead and is being carried outside the city, that is, outside the heavenly Jerusalem which is the land of the living. The Lord then takes pity and touches the bier. The bier which carries the dead mind is the body. And indeed the body is like a tomb, as the ancient Greeks said, calling the body [sma] a burial mound [sma], which means a tomb. Having touched the body, the Lord then raises the mind, restoring its youth and vigor. And after the young man, meaning the mind, has sat up, raised from the tomb of sin, he will begin to speak, that is, to teach others. While he is in the grip of sin, he cannot speak or teachâ€”who would believe him?

Luke 7:11-17

Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.

By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.

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

Luke 7:18-23

By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.

These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. (Isa. 35:4-6.)

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

Luke 7:36-50

But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i. e. in righteousness, for righteousness is the reconciliation of man to God, as sin is the enmity between God and man; as if He said, Do all things which lead you to the peace of God.

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

Luke 8:1-3

He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.

Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.

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

Luke 8:4-15

That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically. But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow. But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts. He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of t…

That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically.

But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.

But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.

He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it.

But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished.

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