Titus of Bostra
Nicene & Post-Nicene · AD 325–500 · 85 passages across 2 books
Commentary
Luke 9:51-56
· 2 passages
And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he stedfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
(v. Theophyl. in loc.) They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
(v. Theophyl. in loc.) They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly sethis face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
Luke 10:5-12
· 2 passages
And into whatsoever house ye enter, first say, Peace be to this house.
But it is said, Peace he to this house, that is, to them that dwell in the house. As if he says, I speak unto all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, ye are not mocked, the grace of your word has not perished, but is returned unto you. And this is what is added, But if not, it shall return unto you again.
Or else; Since you are not appointed judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
Or else; Since you are not appointed judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
But it is said, Peace be to this house, that is, to them that dwell in the house. As if he says, I speak to all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, you are not mocked, the grace of your word has not perished, but is returned to you. And this is what is added, But if not, it shall return to you again.
Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
Luke 10:13
· 2 passages
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
Luke 10:17-20
· 2 passages
And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits. Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.
Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, (Numb. 21:8.) the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.
But because the joy with which He saw them rejoice savoured of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject unto you, &c.
Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits. Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.
Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, (Numb. 21:8.) the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.
But because the joy with which He saw them rejoice savoured of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject unto you, &c.
Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.
Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.
But because the joy with which He saw them rejoice savored of vain-glory, forthey rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject to you.
Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.
But because the joy with which He saw them rejoice savored of vain-glory, forthey rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject to you.
Luke 10:21-22
· 2 passages
In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
(non occ.) For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to thee, O Father, Lord, &c. that is, I glorify thee. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father.
Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.
Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.
For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father, Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to you, O Father, Lord that is, I glorify you. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father.
Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.
Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.
Luke 11:1-4
· 2 passages
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.
(in Matt.) The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not. (ubi sup.) And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known. Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying "daily," He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest. (in Matt.) This also was necessarily added, for no one is found without sin, that we should not b…
(in Matt.) The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not.
(ubi sup.) And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying "daily," He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
(in Matt.) This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render unto Christ all manner of holiness, who maketh His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
(ubi sup.) For it is imposible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation.
(ubi sup.) And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying "daily," He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
(in Matt.) This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render unto Christ all manner of holiness, who maketh His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
(ubi sup.) For it is imposible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation.
The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When heceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in amanner that we ought not. And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known. Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us has wrought a virtue surpassing all human virtues, as chastity, humility, and the rest. This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy pa…
The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When heceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in amanner that we ought not.
And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us has wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render to Christ all manner of holiness, who makes His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly bythe just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
For itis impossible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation. MAX. Or, the Lord commands us top ray, Lead us not into temptation, that is, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, lily brethren, count it all joy when you fall into divers temptations.
And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us has wrought a virtue surpassing all human virtues, as chastity, humility, and the rest.
This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render to Christ all manner of holiness, who makes His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly bythe just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us.
For itis impossible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation. MAX. Or, the Lord commands us top ray, Lead us not into temptation, that is, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, lily brethren, count it all joy when you fall into divers temptations.
Luke 11:14
· 2 passages
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 calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man's salvation. Hence it follows, And when he: he had cast out the devil, tile dumb spoke.
(in Matt.) Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man's salvation. Hence it follows, And when he had cast out the devil, the dumb spake.
Luke 11:17-20
· 2 passages
But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
(in Matt.) Or He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians.
Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.
Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.
Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.
Luke 11:21-23
When a strong man armed keepeth his palace, his goods are in peace:
(in Matt.) Or He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians.
Luke 12:49-53
I am come to send fire on the earth; and what will I, if it be already kindled?
And we must here believe that Christ came down from heaven. For if He had come from earth to earth, He would not say, I came to send fire upon the earth.
Luke 13:1-5
· 2 passages
There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
And He here plainly shows, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except you repent, you shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.