TRV
Theophylact of Ohrid
Medieval · AD 800–1500 · 1,275 passages across 17 books
Commentary
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.
Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.
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.
But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things.
Luke 11:5-8
And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
God is that friend, who loveth all men, and wills that all should he saved.
Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger.
Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger.
Luke 11:9-13
And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger.
Luke 11:14-16
And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
Now he is called κωφὸς, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing.
Luke 11:21-23
When a strong man armed keepeth his palace, his goods are in peace:
The Devil's arms are all kinds of sins, trusting in which he prevailed against men.
Luke 11:29-32
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.
Now Jonas after he came forth from the whale's belly converts the men of Nineveh by his preaching, but when Christ rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them.
Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i. e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it.
Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i. e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it.
Luke 11:33-36
No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognise His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles, and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of the body is the eye.
But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness.
But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness.
Luke 11:37-44
And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
Or He means, "That which is uppermost." For wealth rules the covetous man's heart.
For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him.
For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him.
Luke 11:45-54
Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
Now the Lawyers were different from the Pharisees. For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal questions. As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear. But our Lord shows that the Jews have inherited the malice of Cain, since he adds, From the blood of Abel, to the blood of Zacharias, &c. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest. For when several are questioning a man on different subjects, since he can not reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; but they sought also in another way to control His power of speech, namely, by provokin…
Now the Lawyers were different from the Pharisees. For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal questions.
As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear.
But our Lord shows that the Jews have inherited the malice of Cain, since he adds, From the blood of Abel, to the blood of Zacharias, &c. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest.
For when several are questioning a man on different subjects, since he can not reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; but they sought also in another way to control His power of speech, namely, by provoking Him to say something by which He might be condemned; whence it follows, Laying in wait for him, and seeking to catch something out of his mouth, that they might accuse him. Having first spoken of "forcing," Luke now says to catch or seize something from His mouth; at one time indeed they asked Him concerning the Law, that they might convict as a blasphemer Him who accused Moses; but at another time concerning Cæsar, that they might accuse Him as a traitor and rebel against the majesty of Cæsar.
As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear.
But our Lord shows that the Jews have inherited the malice of Cain, since he adds, From the blood of Abel, to the blood of Zacharias, &c. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest.
For when several are questioning a man on different subjects, since he can not reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; but they sought also in another way to control His power of speech, namely, by provoking Him to say something by which He might be condemned; whence it follows, Laying in wait for him, and seeking to catch something out of his mouth, that they might accuse him. Having first spoken of "forcing," Luke now says to catch or seize something from His mouth; at one time indeed they asked Him concerning the Law, that they might convict as a blasphemer Him who accused Moses; but at another time concerning Cæsar, that they might accuse Him as a traitor and rebel against the majesty of Cæsar.
Luke 12:1-3
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more unto Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they trode upon one another, he began to sag unto his disciples, Beware ye of the leaven of the Pharisees, which is hypocrisy. He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy. Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, wh…
The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more unto Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they trode upon one another, he began to sag unto his disciples, Beware ye of the leaven of the Pharisees, which is hypocrisy.
He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy.
Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another's ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.
He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy.
Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another's ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.
Luke 12:4-7
And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another's ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles. Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, "Who casts into hell," but has pow…
Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another's ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.
Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, "Who casts into hell," but has power to cast. For not every one dying in sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which are made for the deada.
Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not forgotten by God. Of those whose senses are given up to the word of life that they may be fit for the spiritual food, the Lord is ever mindful.
Or, by the head of each of the faithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard.
Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, "Who casts into hell," but has power to cast. For not every one dying in sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which are made for the deada.
Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not forgotten by God. Of those whose senses are given up to the word of life that they may be fit for the spiritual food, the Lord is ever mindful.
Or, by the head of each of the faithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard.
Luke 12:8-12
Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what ye shall answer, &c.
Luke 12:13-15
And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what ye shall answer, &c.
As these two brothers were contending concerning the division of their paternal inheritance, it follows, that one meant to defraud the other; but our Lord teaches us that we ought not to be set on earthly things, and rebukes him that called Him to the division of inheritance; as it follows, And he said unto him, Man, who made me a judge or a divider over you?
This our Lord says to rebuke the motives of the covetous, who seem to heap up riches as if they were going to live for a long time. But will wealth ever make thee long lived? Why then dost thou manifestly undergo evils for the sake of an uncertain rest? For it is doubtful whether thou oughtest to attain to an old age, for the sake of which thou art collecting treasures.
As these two brothers were contending concerning the division of their paternal inheritance, it follows, that one meant to defraud the other; but our Lord teaches us that we ought not to be set on earthly things, and rebukes him that called Him to the division of inheritance; as it follows, And he said unto him, Man, who made me a judge or a divider over you?
This our Lord says to rebuke the motives of the covetous, who seem to heap up riches as if they were going to live for a long time. But will wealth ever make thee long lived? Why then dost thou manifestly undergo evils for the sake of an uncertain rest? For it is doubtful whether thou oughtest to attain to an old age, for the sake of which thou art collecting treasures.
Luke 12:16-21
· 2 passages
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
This our Lord says to rebuke the motives of the covetous, who seem to heap up riches as if they were going to live for a long time. But will wealth ever make thee long lived? Why then dost thou manifestly undergo evils for the sake of an uncertain rest? For it is doubtful whether thou oughtest to attain to an old age, for the sake of which thou art collecting treasures.
Having said that the life of man is not extended by abundance of wealth, he adds a parable to induce belief in this, as it follows, And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully.
Having said that the life of man is not extended by abundance of wealth, he adds a parable to induce belief in this, as it follows, And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully.
The Lord had said that the life of a man is not lengthened by an abundance of possessions, and now He offers this parable in confirmation of this truth. See how He describes for us the insatiable thoughts of the foolish rich man. God did His part and showed His mercy; for all the ground of the rich man brought forth plentifully, not just one of his fields. But the rich man himself bore so little fruit from the mercy shown him that even before he had gathered the crops, he imagined them already locked up for himself. See also the pleasures of the rich man: What shall I do? Does not the pauper say the same thing as well, "What shall I do? I have nothing to eat or to put on." Think, if you will, about the words of the rich man. What shall I do, because I have no room where to gather my crops? At the very least, he could take a good rest. If both the pauper says, "What shall I do because I have not?" and the rich man says, "What shall I do because I have not?" then what do we gain by gathering more and more? We do not gain any rest, and it is clear from all the cares that come from our f…
The Lord had said that the life of a man is not lengthened by an abundance of possessions, and now He offers this parable in confirmation of this truth. See how He describes for us the insatiable thoughts of the foolish rich man. God did His part and showed His mercy; for all the ground of the rich man brought forth plentifully, not just one of his fields. But the rich man himself bore so little fruit from the mercy shown him that even before he had gathered the crops, he imagined them already locked up for himself. See also the pleasures of the rich man: What shall I do? Does not the pauper say the same thing as well, "What shall I do? I have nothing to eat or to put on." Think, if you will, about the words of the rich man. What shall I do, because I have no room where to gather my crops? At the very least, he could take a good rest. If both the pauper says, "What shall I do because I have not?" and the rich man says, "What shall I do because I have not?" then what do we gain by gathering more and more? We do not gain any rest, and it is clear from all the cares that come from our further efforts that we are piling up for ourselves only a great multitude of sins. Yet the foolish man says, I will pull down my barns, and build greater. And if your land yields even more bountifully in the future, will you pull these down and build again? But what need is there to pull down and build? You have available to you as storehouses the stomachs of the poor which can hold much, and are indestructible and imperishable. They are in fact heavenly and divine storehouses, for he who feeds the pauper, feeds God. See something else that is foolish: my fruits and my goods. The rich man did not consider that he had received these things from God. If he had, he would have treated these things as would a steward of God. But he imagined that these things were the fruits of his own labors, which is why he usurped them for himself, calling them my fruits and my goods. "I am the sole owner," he thinks, "and there is no one else entitled to a share. These things are not God's, but mine, and therefore I alone will enjoy them. I will not now take God in as a partner to enjoy my profit." Because he spoke foolishly, let us see what happened. Soul, thou hast much goods laid up for many years. He determines that he will have a long life, as if length of years was something else he could obtain by working his land. But a long life is not a crop you can grow, and it is not another of your belongings. "Eat, drink, and be merry. Three cheers for the good things of my soul!" But to eat and drink are the good things only of an irrational soul. Because this man has an irrational soul, it is fitting that he plans to reward himself with these things. But the good things of a rational soul are to understand, to reason, and to be glad in the law of God and in good thoughts. Do eating and drinking not suffice for you, 0 fool, but you must also order up for your soul that which accompanies these things, namely, shameful and base pleasure? Euphemistically did the Lord employ the words be merry, indicating by them the most wanton passions which are the consequence of too much food and drink. But God said unto him, Thou fool, this night they shall require thy soul of thee. The words God said unto him do not mean that God conversed with the rich man, although the parable puts it in this form. Instead, the thoughts that came into the mans mind are what God spoke. Thou fool. He calls him a fool because everything he wanted was foolish, as we have shown. And every man like him is foolish and acts in vain, for, as David says, In vain doth every man disquiet himself [Ps. 38:14]. Why? Because he stores up things without knowing for whom he gathers them. How can he not be called a fool who does not know that the length of a man’s life rests with God alone and that no man can set the limits of his own life?
Notice also the words, they will require. Like some stern imperial officers demanding tribute, the fearsome angels will ask for your soul, and you will not want to give it because you love this life and claim the things of this life as your own. But they do not demand the soul of a righteous man, because he himself commits his soul into the hands of the God and Father of spirits, and he does so with joy and gladness, not in the least bit grieved that he is handing over his soul to God. For him the body is a light burden, easily shed. But the sinner has made his soul fleshy, something in substance like the body and like the earth, rendering it difficult to separate from the body. This is why the soul must be demanded of him, the same way that harsh tax collectors treat debtors who refuse to pay what is due. See that the Lord did not say, "I shall require thy soul of thee," but, they shall require. For the souls of the righteous are already in the hands of God. Truly it is at night when the soul of such a sinner is demanded of him. It is night for this sinner who is darkened by the love of wealth, and into whom the light of divine knowledge cannot penetrate, and death overtakes him. Thus he who lays up treasure for himself is called foolish: he never stops drawing up plans and dies in the midst of them. But if he had been laying up treasure for the poor and for God, it would not have been so. Let us strive, therefore, to be rich toward God, that is, to trust in God, to have Him as our wealth and the treasury of wealth, and not to speak of my goods but of "the good things of God." If they are God’s, then let us not deprive God of His own goods. This is what it means to be rich toward God: to trust that even if I empty myself and give everything away, I will not lack the necessities. God is my treasury of good things, and I open and take from that treasury what I need.
Notice also the words, they will require. Like some stern imperial officers demanding tribute, the fearsome angels will ask for your soul, and you will not want to give it because you love this life and claim the things of this life as your own. But they do not demand the soul of a righteous man, because he himself commits his soul into the hands of the God and Father of spirits, and he does so with joy and gladness, not in the least bit grieved that he is handing over his soul to God. For him the body is a light burden, easily shed. But the sinner has made his soul fleshy, something in substance like the body and like the earth, rendering it difficult to separate from the body. This is why the soul must be demanded of him, the same way that harsh tax collectors treat debtors who refuse to pay what is due. See that the Lord did not say, "I shall require thy soul of thee," but, they shall require. For the souls of the righteous are already in the hands of God. Truly it is at night when the soul of such a sinner is demanded of him. It is night for this sinner who is darkened by the love of wealth, and into whom the light of divine knowledge cannot penetrate, and death overtakes him. Thus he who lays up treasure for himself is called foolish: he never stops drawing up plans and dies in the midst of them. But if he had been laying up treasure for the poor and for God, it would not have been so. Let us strive, therefore, to be rich toward God, that is, to trust in God, to have Him as our wealth and the treasury of wealth, and not to speak of my goods but of "the good things of God." If they are God’s, then let us not deprive God of His own goods. This is what it means to be rich toward God: to trust that even if I empty myself and give everything away, I will not lack the necessities. God is my treasury of good things, and I open and take from that treasury what I need.
Luke 12:22-23
And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
The Lord carries us onward by degrees to a more perfect teaching. For He taught us above to beware of covetousness, and He added the parable of the rich man, intimating thereby that the fool is he who desires more than is enough. Then as His discourse goes on, He forbids us to be anxious even about necessary things, plucking out the very root of covetousness; whence he says, Therefore I say unto you, Take no thought. As if He said, Since he is a fool, who awards to himself a longer measure of life, and is thereby rendered more covetous; be not ye careful for your soul, what ye shall eat, not that the intellectual soul eats, but because there seems no other way for the soul to dwell united to the body except by being nourished. Or because it is a part of the animate body to receive nourishment, he fitly ascribes nourishment to the soul. For the soul is called also a nutritive power, as it is so understood. Be not then anxious for the nourishing part of the soul, what ye shall eat. But a dead body may also be clothed, therefore he adds, Nor for your body, what ye shall put on.
Luke 12:24-26
Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the ravens produce indeed, but do not feed, but neglect their young, to whom in a marvellous manner from the air their food comes, brought as it were by the wind, which they receive having their mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, i. e. the whole signified by a part. Hence in Matthew our Lord refers to the birds of the air, (Matt. 6:26.) but here more particularly to the ravens, as being more greedy and ravenous than others.
Luke 12:27-31
Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
Or by being lifted up he means nothing else but an unsteady motion of the mind, meditating first one thing, then another, and jumping from this to that, and imagining lofty things.
Luke 12:32-34
Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility. As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the so…
By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.
As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.
Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves."
As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.
Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves."