:
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 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. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 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. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 38 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. 39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
Previous Chapter
Next Chapter
[AD 253] Origen of Alexandria on Luke 10:1-2
Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. (Matt. 10:2.) For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. (Numb. 13, 14. Ex. 12.) Hence it is said, A brother assisted by a brother is as a fortified city. (Prov. 18:19. Vulg.)

Source: Catena Aurea by Aquinas
[AD 339] Eusebius of Caesarea on Luke 10:1-2
The names of the apostles of the Savior are clear to everyone from the Gospels, but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles4 and Paul writing to the Galatians have made special mention of him. They say Sosthenes was of these as well. Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, and Joseph Justus, who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the time that this account was being composed by him.

Source: ECCLESIASTICAL HISTORY 1.12.1-3
[AD 379] Basil of Caesarea on Luke 10:1-2
At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Luke 10:1-2
But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so small a number convert the whole world, how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. Ye can sow and reap the same day. As then the husbandman goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you.

(Hom. 32. in Matt.) But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Luke 10:1-2
(de Quæst. Ev. 1. ii. q. 14.) As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, both also called bishops, the former of these signifying "ripeness of wisdom," the latter, "diligence in the pastoral care."

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:1-2
God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two (Vulg. septuaginta duos.) also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation "ascent," and there were there twelve fountains of water, and seventy palm trees. (Numb. 33:9.) For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Saviour; (Isai. 12:3.) and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards.
It follows, And he sent them two and two.

(non occ. v. Tit. Bost.) As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that when He said, Pray ye therefore the Lord of the harvest, that he would send forth labourers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:1-2
(Hom. 17. in Ev.) He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbour; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.

(ubi sup.) It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare ye the way of the Lord, make straight a highway for our God. (Isa. 40:3.)

(ubi sup.) But not without deep sorrow can we add, but the labourers are few. For although there are who would hear good things, they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a labourer in God's harvest, because we undertake indeed the priestly office, but we perform not its works.

(ubi sup.) Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:1
After these things, the Lord appointed another seventy-two. Just as the twelve apostles clearly represented and foreshadowed the role of bishops, it is to be understood that these seventy-two represented the figure of presbyters, that is, priests of the second order. Although in the earliest times of the Church, as the Apostolic Scripture bears witness, both groups were called presbyters, and both were called bishops. One term signifies the maturity of wisdom, the other the diligence of pastoral care. The fact that seventy-two are sent out is appropriate. Either because the Gospel was to be preached to the same number of nations in the world, just as twelve tribes of Israel were to be embodied with respect to foreign peoples, or that by the very number of preachers, the whole world was to be illuminated by the Gospel of the supreme and indivisible Trinity. Just as it is established that the sun breathes its light's course upon the world through seventy-two hours over three days. For indeed, the Lord Himself calls Himself the day, and His apostles the hours, saying: "Are there not twelve hours in a day? If anyone walks in the day, he does not stumble" (John XI). And it is well commanded in the Psalms: "Declare His salvation from day to day" (Psalm XCV), that is, light from light, true God from true God (John I). Moreover, in many places in Holy Scripture, the mystery of the Trinity is shown through three days, especially because the Lord rose from the dead on the third day. And in the Old Testament, the people arriving at Mount Sinai received the law on the third day. Similarly, they crossed the Jordan River, to which the grace of baptism is commended, on the third day after they reached it.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:1
And he sent them two by two before his face into every city and place where he himself was about to come. For there are two precepts of charity, namely, the love of God and of neighbor, and charity cannot be less than between two (for no one properly says he has charity for himself, but his love reaches out to another, so that charity may exist). The Lord sends the disciples two by two to preach, so that he may silently imply to us that anyone who does not have charity towards another should by no means undertake the duty of preaching. But it is well said that he sent them before his face into every city and place where he himself was about to come. For the Lord follows his preachers, because preaching goes before, and then the Lord comes to the habitation of our mind. Words of exhortation precede, and through these, the truth is received in the mind.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:1-2
Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.

Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:1-2
The number of the twelve apostles marked the beginning of the episcopal rank. It is also apparent that the seventy-two disciples, who were also sent out by the Lord to preach the word, signify in their selection the lesser rank of the priesthood that is now called the presbyterate. For the same reason, it is appropriate that these seventy-two figured in the last part of the priestly clothing, as those twelve had been in the first. It was fitting that the type of those who would occupy a higher rank in the body of the High Priest (that is, in the church of Christ) should have a higher place in the typical clothing of the Old Testament high priest.

Source: On the Tabernacle 3
[AD 1107] Theophylact of Ohrid on Luke 10:1-2
The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.

Source: Catena Aurea by Aquinas
[AD 215] Clement of Alexandria on Luke 10:2
If, then, "the harvest is plenteous, but the labourers few "it is incumbent on us "to pray "that there may be as great abundance of labourers as possible.
[AD 735] Bede on Luke 10:2
And he said to them: The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest that he send laborers into his harvest. The great harvest signifies a multitude of peoples. The few laborers signify a scarcity of teachers. These are the laborers spoken of by the Psalmist: Those who sow in tears shall reap in joy. Going forth they went and wept, carrying their seeds. But coming back they will come with exultation, carrying their sheaves (Psalm 126). And to speak more clearly, the great harvest is the whole crowd of believers. The few laborers are the apostles and their imitators who are sent into the harvest.

Source: On the Gospel of Luke
[AD 325] Lucius Caecilius Firmianus Lactantius on Luke 10:3
To His everlasting mercy ought we to render thanks, that, having at length looked on the earth, He deigned to collect again and to restore His flock, partly laid waste by ravenous wolves, and partly scattered abroad, and to extirpate those noxious wild beasts who had trod down its pastures, and destroyed its resting-places.
[AD 390] Gregory of Nazianzus on Luke 10:3
The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.
The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.
[AD 390] Gregory of Nazianzus on Luke 10:3-4
(Orat. 2.) The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.

(ubi sup.) The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:3
He says this to the seventy disciples whom he appointed and sent out in pairs before his face. Why did he send them two by two? Pairs of animals were sent into the ark, that is, the female with the male, according to number, unclean but cleansed by the sacrament of the church.… Those animals are opposites, so that the one eats the other. A good shepherd does not know how to fear wolves for his flock, and therefore he sends those disciples not against a prey but to grace. The forethought of the good Shepherd prevents the wolves from harming the lambs. He sends lambs among wolves in order that the saying may be fulfilled, “Then wolves and lambs shall feed together.”

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.44, 46
[AD 397] Ambrose of Milan on Luke 10:3-4
Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the lamb shall feed together. (Isaiah 65:25.)

Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds' cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ's sheep folds, howl near the cottages at night time. For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was in an inn who fell among thieves. They look out for the shepherds' absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they vent forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb. For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.

Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.

Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. (Exod. 3:5) But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, (Exod. 12:11.) but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent's bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Luke 10:3-4
(Hom. 33. in Matt.) For their comfort amid every danger was the power of Him who sent them. And therefore saith He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.

(Hom. 33 in Matt.) For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:3
How then does he command the holy apostles, who are innocent men and “sheep,” to seek the company of wolves, and go to them of their own will? Is not the danger apparent? Are they not set up as ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful conquer the savageness of beasts of prey? “Yes,” he says, “for they all have me as their Shepherd: small and great, people and princes, teachers and students. I will be with you, help you, and deliver you from all evil. I will tame the savage beasts. I will change wolves into sheep, and I will make the persecutors become the helpers of the persecuted. I will make those who wrong my ministers to be sharers in their pious designs. I make and unmake all things, and nothing can resist my will.”

Source: COMMENTARY ON LUKE, HOMILY 61
[AD 444] Cyril of Alexandria on Luke 10:3-4
Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.

Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. (2 Kings. 4:29.) As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.

Source: Catena Aurea by Aquinas
[AD 450] Isidore of Pelusium on Luke 10:3-4
(l. i. ep. 438.) Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:3-4
(ubi sup.) Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

(Hom. 17. in Ev.) For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs we are sent among wolves that preserving the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure. And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.

(Hom. 17. in Ev.) For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.

(ubi sup.) If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbour, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.

(ubi sup.) Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

Source: Catena Aurea by Aquinas
[AD 636] Isidore of Seville on Luke 10:3
Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.
[AD 735] Bede on Luke 10:3
Go, behold I send you as lambs among wolves. He calls the wolves the scribes and Pharisees, who are the clergy of the Jews.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:3-4
Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.

Source: Catena Aurea by Aquinas
[AD 215] Clement of Alexandria on Luke 10:4
We, then, on our journey to the truth, must be unencumbered. "Carry not "said the Lord, "purse, nor scalp, nor shoes; "

Source: Clement of Alexandria The Instructor Book III
[AD 220] Tertullian on Luke 10:4
When the children of Israel went out of Egypt, the Creator brought them forth laden with their spoils of gold and silver vessels, and with loads besides of raiment and unleavened dough; whereas Christ commanded His disciples not to carry even a staff for their journey.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:4
For it was He under whose very protection the people wore not out a shoe, even in the wilderness for the space of so many years. "No one," says He, "shall ye salute by the way." What a destroyer of the prophets, forsooth, is Christ, seeing it is from them that He received his precept also! When Elisha sent on his servant Gehazi before him to raise the Shunammite's son from death, I rather think he gave him these instructions: "Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again.

Source: Against Marcion Book IV
[AD 373] Ephrem the Syrian on Luke 10:4-12
He sent them two by two, in his likeness. He sent them preaching without a salary, as he had done.…“Behold, I am sending you forth like lambs among the wolves,” to show that as long as the Shepherd was with them they would not be harmed. To encourage them, he said, “He who receives you, receives me.” … He forbid them to take money for fear they would be considered businessmen and not announcers.

Source: COMMENTARY ON TATIAN’S DIATESSARON 8.1A, 1C
[AD 373] Ephrem the Syrian on Luke 10:4-12
“Shake off the dust of your feet” shows that he will require vengeance on those who receive the disciples poorly. The disciples will throw back on these people that very dust which adhered to them from the path. They will return it back on them, so that these might learn that those who pass through their paths will return by them. Since these received the dust of the just, they will merit the vengeance of the just, unless they repent. Only their dust defiled them, not their mire. It will be easier for Sodom, because the angels who went there did not perform a sign in Sodom but made Sodom itself a sign for creation. …Move to another city away from whatever town that does not receive you. If they persecute you in that one, flee to another. The Lord did not extend this word to everyone, but only to his disciples because it was the beginning of the new preaching, and these people were few.

Source: COMMENTARY ON TATIAN’S DIATESSARON 8.6-7
[AD 397] Ambrose of Milan on Luke 10:4-12
Consider it is not only “Salute no man,” but “by the way” is not carelessly added. When Elisha sent his servant to lay his staff on the body of the dead child, he also commanded him not to salute any man he met. He ordered him to hurry to go in order to perform the office of proclaiming the resurrection, lest he be turned from the duty laid upon him by conversation with someone along the way. The zeal of greeting is not taken away here, but an obstacle to the practice of piety is removed. When divine commands are given, human obligations are surrendered for a little while. Salutation is fine, but the performance of duties to God is finer because it is more fitting. Hindrance of these duties has often brought offenses. Even honorable acts are prohibited, for fear that the grace of ceremony deceive and hinder the ministry of the task, delay in which is sinful.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.63
[AD 430] Augustine of Hippo on Luke 10:4-12
Our Lord said to his disciples, “Whatever house you enter, first say, ‘Peace to this house!’ And if a son of peace is there, your peace will rest on him; but, if not, it will return to you.” …Since we do not know who is a son of peace, it is our part to leave no one out, to set no one aside, but to desire that all to whom we preach this peace be saved. We are not to fear that we lose our peace if he to whom we preach it is not a son of peace, and we are ignorant of the fact. Our peace will return to us. That means our preaching will profit us, not him. If the peace we preach rests upon him, it will profit both him and us.

Source: ADMONITION AND GRACE 15.46
[AD 444] Cyril of Alexandria on Luke 10:4-12
When preaching to people everywhere the Word that he spoke and calling the inhabitants of the whole earth to salvation, he requires them to travel about without purse, bag or shoes. They are to travel rapidly from city to city and from place to place. Let no one say that the object of his teaching was to make the holy Apostles refuse the use of the ordinary articles of equipment. What good or what harm would it do them to have shoes on their feet or go without them? By this command, he does wish them to learn and to attempt to practice that they must lay all thought of their livelihood on him. They must call to mind the saint who said, “Cast your care on the Lord, and he will feed you.” He gives what is needful for life to the saints.

Source: COMMENTARY ON LUKE, HOMILY 62
[AD 735] Bede on Luke 10:4
Do not carry a purse, nor a bag, nor sandals, and greet no one on the road. Such must be the preacher's confidence in God that, though he does not foresee the necessities of this present life, he must most certainly know that they will not be lacking for him. So that, while his mind is occupied with temporal matters, he may be less able to foresee the eternal for others. It is also permitted for him to greet no one on the road, to show how urgently he must continue on his journey of preaching. If anyone wishes to understand these words even allegorically, in the purse money is enclosed. Hidden money is hidden wisdom. Therefore, he who has the word of wisdom but neglects to dispense it to his neighbor is as if he holds money tied up in a purse. And it is written: "Hidden wisdom and hidden treasure, what use is there in both?" But what does the bag signify if not the works of the world? And what do sandals signify in this context if not the examples of dead works? Therefore, he who undertakes the office of preaching is not worthy to carry the burden of worldly affairs, lest, while this weighs down his neck, he fails to rise up to preach the heavenly matters. Nor should he look at the examples of foolish works, lest he believes that his own works, as if from dead skins, are fortified. Anyone who greets on the way greets from the occasion of the journey, not from the pursuit of obtaining that same greeting. Therefore, he who preaches salvation to listeners not out of love for the eternal homeland but out of greed for rewards, greets as if on a journey, since he wishes salvation to listeners out of occasion and not out of intention.

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:5
For what is a wayside blessing but a mutual salutation as men meet? So also the Lord commands: "Into whatsoever house they enter, let them say, Peace be to it." Herein He follows the very same example.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:5
But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you-according to the precept -say, "Peace to this house," unless you exchange mutual peace with them who are in the house?

Source: On Prayer
[AD 253] Origen of Alexandria on Luke 10:5-12
By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leadeth to destruction. (Matt. 7:13.)

Source: Catena Aurea by Aquinas
[AD 339] Eusebius of Caesarea on Luke 10:5-12
For in the city of Sodom Angels were not without entertainment, but Lot was found worthy to receive them into his house. (Gen. 19.) If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed.

Source: Catena Aurea by Aquinas
[AD 378] Titus of Bostra on Luke 10:5
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.
[AD 378] Titus of Bostra on Luke 10:5-12
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.

Source: Catena Aurea by Aquinas
[AD 380] Apostolic Constitutions on Luke 10:5
And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 397] Ambrose of Milan on Luke 10:5-12
That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace.

Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship.

He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city ye enter, and they receive you not, shake off the dust.

Source: Catena Aurea by Aquinas
[AD 400] Pseudo-Clement on Luke 10:5
Therefore, standing and seeing all the people gazing upon him in profound silence, and Simon the magician standing in the midst, he began to speak thus: "Peace be to all you who are in readiness to give your right hands to the truth of God, which, being His great and incomparable gift in the present world, He who sent us, being an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others. "

Source: Clementine Homilies, Homily 3
[AD 407] John Chrysostom on Luke 10:5-12
(Hom. 35. in Matt.) Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house ye enter, first say, Peace be to this house.

(Hom. 32. in Matt. Orat. cont. Jud. 3.) And hence he who presides in the Church gives it, saying, Peace unto all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us.

(ubi sup.) But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

(Hom. 32. in Matt.) Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvellous things, namely, the kingdom of God.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:5-12
(ubi sup.) Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

(Hom. 17. in Ev.) For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labour of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country. Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

(ubi sup.) For now the very food which supports him is part of the wages of the labourer, as in this life the hire commences with the labour of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the journey, which supports us in labour, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

Source: Catena Aurea by Aquinas
[AD 662] Maximus the Confessor on Luke 10:5-12
(Cap. Theol. 191.) Which it is said is come nigh, not to show the shortness of time, for the kingdom of God cometh not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ liveth in me. (Gal. 2:20.)

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:5
In whatever house you enter, first say: Peace be to this house. And if a son of peace be there, your peace will rest on him. But if not, it will return to you. The peace which is offered from the mouth of the preacher either rests in the house if there is a son of peace there, or it returns to the same preacher, for everyone is either predestined to life and follows the heavenly word that he hears, or if no one wants to listen, the preacher himself will not be without fruit, because the peace returns to him, since it is recompensed to him by the Lord for the labor of his work. Behold, however, he who prohibited carrying a purse and bag, grants expenses and sustenance from the same preaching. For it follows:

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:5-12
Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city ye enter, and they receive you, eat such things as are set before you.

Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labour and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labours and dangers of the teachers into a testimony of their condemnation.

The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:5-12
See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the labourer is worthy of his hire.

Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh unto you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh unto them, for it is far off from him over whom sin has the dominion.

And as they who receive the Apostles are said to have the kingdom of God come nigh unto them as a blessing, so those who do not receive them are said to have it nigh unto them as a curse. Hence He adds, Notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you, as the coming of a king is to some for punishment, but to some for honour. Hence it is added respecting their punishment, But I say unto you, It shall be more tolerable for Sodom, &c.

Source: Catena Aurea by Aquinas
[AD 100] Didache on Luke 10:7
But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. [Matthew 10:10, Luke 10:7] Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Source: The Didache, Chapter 13
[AD 220] Tertullian on Luke 10:7
" Such will be rather our Antitheses; they compare Christ with, instead of sundering Him from, the Creator. "The labourer is worthy of his hire." Who could better pronounce such a sentence than the Judge? For to decide that the workman deserves his wages, is in itself a judicial act.

Source: Against Marcion Book IV
[AD 380] Apostolic Constitutions on Luke 10:7
Let him not make use of the Lord's goods as another's, but moderately; "for the labourer is worthy of his reward."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 735] Bede on Luke 10:7
In the same house, remain, eating and drinking what things they have. If our peace is received, it is fitting that we remain in the same house, eating and drinking what things they have, so that we may receive earthly provisions from them, to whom we offer the rewards of the heavenly homeland. Therefore Paul, also receiving these things as of little value, says: If we have sown spiritual things among you, is it a great thing if we reap your material things (1 Corinthians 9)? And it should be noted what follows:

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:7
For the worker is worthy of his wages. Because now the wages of the work itself are the supports of sustenance, so that here the reward of the labor of preaching begins, which there is perfected by the vision of truth. In this matter it is considered that two rewards are due for one work of ours, one on the journey, the other in the homeland: one that sustains us in labor, the other that rewards us in the resurrection.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:8
And into whatever city you enter, and they receive you, eat what is set before you, etc. Having described the various entertainments of different houses, he teaches what they ought to do even in cities, namely, to communicate with the pious in all things, but to separate themselves entirely from the society of the impious.

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:9
That the kingdom of God was neither new nor unheard of, He in this way affirmed, whilst at the same time He bids them announce that it was near at hand. Now it is that which was once far off, which can be properly said to have become near.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:11
He likewise adds, that they should say to such as would not receive them: "Notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you." If He does not enjoin this by way of a commination, the injunction is a most useless one.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:11
How, if there can be a threat without its accomplishment, can you have in a threatening god, one that executes also, and in both, one that is a judicial being? So, again, He commands that the dust be shaken off against them, as a testimony,-the very particles of their ground which might cleave to the sandal, not to mention any other sort of communication with them. But if their churlishness and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, it will be manifest that the prohibition of intercourse descended to Christ from Him.

Source: Against Marcion Book IV
[AD 735] Bede on Luke 10:11
Into whatever city you enter and they do not receive you, going out into its streets, say: Even the dust that clings to us from your city, we wipe off against you. Either as a witness to the earthly labor they undertook for them in vain, or to show that they sought nothing earthly from them, to the extent that they would not allow even the dust from their land to adhere to them. Alternatively: The feet of the disciples signify the very work and journey of preaching. The dust with which they are sprinkled is the lightness of earthly thought, from which even the highest teachers cannot be exempt when they incessantly attend to the healthful cares for the listeners, and as if along the roads of the world, they gather the dust of the earth scarcely with a single heel. Therefore, those who receive the word turn the afflictions and cares of the teachers, which they endured for them, into a testament of humility. But those who spurn the teaching transform the labors and dangers and weariness of the solicitude of the teachers into a testimony of their condemnation. And this is the dust that is wiped off against those who scorn the Gospel, and from which the feet of the evangelists are commanded to be washed by good listeners, or even narrated to be washed by the Savior himself.

Source: On the Gospel of Luke
[AD 202] Irenaeus on Luke 10:12
And it is He who uses .
And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah;

Source: Against Heresies Book V
[AD 220] Tertullian on Luke 10:12
Sodom also, and Gomorrah, would have escaped if they had fasted. This remedy even Ahab acknowledges.

Source: On Fasting
[AD 735] Bede on Luke 10:12
But I say to you that it will be more bearable for Sodom in that day than for that city. The Sodomites, indeed, amidst so many flagrant vices of flesh and soul, with which they insatiably burned, were also inhospitable, as testified by Ezekiel, but they had no such guests among them as the prophets among the Jews, nor apostles. And Lot indeed was just in sight and hearing, but he is not reported to have taught anything or performed any signs there. And therefore, to whom much is given, much will be required from him (Luke 12), and the powerful will suffer powerful torments (Wisdom 6).

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:13
The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."

Source: On Modesty
[AD 378] Titus of Bostra on Luke 10:13-16
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.

Source: Catena Aurea by Aquinas
[AD 378] Titus of Bostra on Luke 10:13
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.
[AD 397] Ambrose of Milan on Luke 10:13-16
Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:13-15
He also teaches that those who judged that the gospel should not be followed should be subjected to a harsher punishment than those who thought that the law should be dissolved.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.65
[AD 407] John Chrysostom on Luke 10:13-16
(Hom. 38. in Matt.) Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet. And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honour.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Luke 10:13-16
(Serm. 102.) But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:13-16
Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:13-16
Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, 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, &c. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Saviour fulfilled, since Chorazin and Bethsaida, though our Lord was present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, (1 Kings 5.) and afterwards believed in the disciples of Christ who preached the Gospel there.

This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because thou art exalted to heaven by My dwelling in thee, and by My miracles, shalt thou be beaten with more stripes, since even these thou refusedst to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, He proceeds to add these words, He that heareth you, heareth me.

That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for it follows, And he that despiseth me, despiseth him that sent me. For the Master is heard in His disciple, the Father honoured in His Son.

It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shows not mercy to one of the least of My brethren, neither shows it to Me. But he who despiseth me, (refusing to believe on the Son of God,) despiseth him that sent me. (Matt. 25:40.) For I and my Father are one. (John 10:30.)

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:13
Woe to you, Chorazin, woe to you, Bethsaida. Chorazin, Bethsaida, and Capernaum, also Tiberias, which John names, are cities of Galilee, situated on the shore of the lake of Gennesaret, which is formed by the flowing Jordan, and even by the evangelists is also called the sea of Galilee, or the sea of Tiberias. The Lord therefore laments the cities which, after so many miracles and powers, did not repent. And worse than the Gentiles, who destroyed only the natural law, after the contempt of the written law, did not fear to trample also on the Son of God, and to despise grace with ingratitude.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:13
For if the miracles that were done in you had been done in Tyre and Sidon, they would long ago have repented sitting in sackcloth and ashes. We see today the fulfillment of the Savior's saying, because indeed Chorazin and Bethsaida did not want to believe with the Lord present. Tyre and Sidon, however, were once friendly to David and Solomon, and later believed in the disciples of Christ who were preaching. And they accepted the faith with such devotion, that all the citizens of Tyre, accompanying Paul the apostle as he was leaving, with their wives and children, followed him outside the city, and in a most beautiful spectacle, such a multitude of people escorted a very few guests, but the most illustrious for Christ's faith, up to the ships to bid farewell. But why the gospel was not preached to those who could believe earlier, truly it is to know for those to whom it was preached, while the Jews did not want to believe, it is to know for Him, whose all ways are mercy and truth (Psalm XXIV). Surely what the Lord says: Sitting in sackcloth and ashes they would have repented: in sackcloth, which is woven from goat hairs, signifies the harsh memory of the pricking sin, with which the left part is to be dressed on the day of judgment; in ashes, however, demonstrates the consideration of death, through which the whole mass of the human race is to be reduced to dust. Moreover, in the sitting denoted the humiliation of own conscience. Of which the Psalmist: Arise after you have sat (Psalm CXXVI), which is to say: Humble yourselves under the mighty hand of God, so that He may exalt you in the time of visitation (1 Peter V).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:15
And you, Capernaum, will you be exalted to heaven? You will be brought down to hell. There is a double meaning in this sentence. Either you will be brought down to hell because you have most arrogantly resisted my preaching; or because, having been exalted to heaven by my residence, from my signs and miracles having had such privilege, you will be punished with greater torments, since you refused to believe even these. And lest anyone think that this rebuke applies only to those cities or persons who, seeing the Lord in the flesh, despised Him, and not to all who even today despise the words of the Gospel, He added, saying:

Source: On the Gospel of Luke
[AD 165] Justin Martyr on Luke 10:16
And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me."

Source: First Apology of Justin
[AD 202] Irenaeus on Luke 10:16
For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me."

Source: Against Heresies Book III
[AD 202] Irenaeus on Luke 10:16
The Lord of all gave the power of the gospel to his apostles. By them, we also have learned the truth, that is, the teaching of the Son of God. The Lord said to them, “He who hears you hears me, and he who despises you despises me, and him who sent me.”

Source: AGAINST HERESIES 3, PREFACE
[AD 215] Clement of Alexandria on Luke 10:16
And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me."

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 220] Tertullian on Luke 10:16
But if their churlishness and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses-"He that despiseth you, despiseth me" -the Creator had also addressed to Moses: "Not against thee have they murmured, but against me.

Source: Against Marcion Book IV
[AD 235] Pope Pontian on Luke 10:16
And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.
[AD 258] Cyprian on Luke 10:16
For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy, people."

Source: Epistle LIV
[AD 258] Cyprian on Luke 10:16
Unless perchance I was a priest to you before the persecution, when you held communion with me, and ceased to be a priest after the persecution! For the persecution, when it came, lifted you to the highest sublimity of martyrdom. But it depressed me with the burden of proscription, since it was publicly declared, "If any one holds or possesses any of the property of Caecilius Cyprian, bishop of the Christians; "so that even they who did not believe in God appointing a bishop, could still believe in the devil proscribing a bishop. Nor do I boast of these things, but with grief I bring them forward, since you constitute yourself a judge of God and of Christ, who says to the apostles, and thereby to all chief rulers, who by vicarious ordination succeed to the apostles: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me."

Source: Epistle LXVIII
[AD 380] Apostolic Constitutions on Luke 10:16
For he that heareth him, heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, "He that heareth you, heareth me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.".
But now our discourse hastens as to the principal part, that is, the constitution of ecclesiastical affairs, that so, when ye have learned this constitution from us, ye who are ordained bishops by us at the command of Christ, may perform all things according to the commands delivered you, knowing that he that heareth us heareth Christ, and he that heareth Christ heareth His God and Father.
For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me. "And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 444] Cyril of Alexandria on Luke 10:16
Consider the great authority he gave the holy apostles, how he declared them praiseworthy, and how he decorated them with the highest honors.… “He that hears you,” he says, “hears me, and he that rejects you, rejects me; and he that rejects me, rejects him that sent me.” O what great honor! What incomparable dignities! O what a gift worthy of God! Although men, the children of earth, he clothes them with a godlike glory. He entrusts his words to them that they who resist anything or venture to reject them may be condemned. When they are rejected, he assures them that he suffers this. Then again, he shows that the guilt of this wickedness, as being committed against him, rises up to God the Father. See with the eyes of the mind how vast a height he raises the sin committed by men in rejecting the saints! What a wall he builds around them! How great security he contrives for them! He makes them such as must be feared and in every way plainly provides for their being uninjured.

Source: COMMENTARY ON LUKE, HOMILY 63
[AD 444] Cyril of Alexandria on Luke 10:16
Christ gives those who love instruction the assurance that whatever is said concerning him by the holy apostles or evangelists is to be received necessarily without any doubt and to be crowned with the words of truth. He who hears them, hears Christ. For the blessed Paul also said, “You desire proof that Christ is speaking in me.” Christ himself somewhere also said to the holy disciples, “For it is not you that speak, but the Spirit of your Father that speaks in you.” Christ speaks in them by the consubstantial Spirit. If it is true, and plainly it is, that they speak by Christ, how can they err? He affirms that he who does not hear them, does not hear Christ, and that he who rejects them rejects Christ, and with him the Father.

Source: COMMENTARY ON LUKE, HOMILY 63
[AD 735] Bede on Luke 10:16
He who hears you hears me, and he who despises you despises me. So that anyone, by hearing or despising the preacher of the Gospel, would learn that he is not scorning lowly persons, but the Lord the Savior, and indeed the Father Himself. For it follows:

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:16
But he who despises me despises Him who sent me. For without doubt the master is heard in the disciple, and the father is honored in the son. It may also be understood this way: He who despises you despises me. He who does not show mercy to one of my least brothers, does not do it to me, because I too took the form of a servant and the condition of a poor person for their sake. But he who despises me, unwilling to believe in God, and trampling on the Son of God, despises Him who sent me, because I and the Father are one.

Source: On the Gospel of Luke
[AD 373] Athanasius of Alexandria on Luke 10:17-20
(Orat. in Pass. et cruce Domini.) But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins stedfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction, become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air.

Source: Catena Aurea by Aquinas
[AD 373] Ephrem the Syrian on Luke 10:17-20
“I was looking at Satan, who fell like lightning from the heavens.” It was not that he was actually in the heavens. He was not in them when he said, “I will place my throne above the stars,” but he fell from his greatness and his dominion. “I was looking at Satan, who fell like lightning from the heavens.” He did not fall from heaven, because lightning does not fall from heaven, since the clouds create it. Why then did he say “from the heavens”? This was because it was as though it was from the heavens, as if lightning which comes suddenly. In one second, Satan fell beneath the victory of the cross. Ordinary people were anointed and sent out by reason of their mission and were highly successful in a second, through miracles of healing those in pain, sickness and evil spirits. It was affirmed that Satan suddenly fell from his dominion, like lightning from the clouds. Just as lightning goes out and does not return to its place, so too did Satan fall and did not again have control over his dominion. “Behold, I am giving you dominion.”

Source: COMMENTARY ON TATIAN’S DIATESSARON 10.13
[AD 378] Titus of Bostra on Luke 10:17
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.
[AD 378] Titus of Bostra on Luke 10:17-20
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.

Source: Catena Aurea by Aquinas
[AD 379] Basil of Caesarea on Luke 10:17-20
(Hom. Quod Deus non est auctor mali.) He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air.

(adv. Eunom. l. 3.) For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.

(in Esai. 4.) There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.

Source: Catena Aurea by Aquinas
[AD 386] Cyril of Jerusalem on Luke 10:17-20
He [Jesus] was not baptized to receive the forgiveness of sins. He was without sin. Being sinless, still he was baptized so that he might give grace and dignity to those who receive the sacrament. “Since the children share in flesh and blood, so he in like manner has shared in these,” that we, sharing his incarnate life, might also share his divine grace. Jesus was baptized that we in turn also made here partakers with him, might receive not only salvation but also the dignity.

Source: Catechetical Lecture 3:11
[AD 395] Gregory of Nyssa on Luke 10:17-20
(Hom. in Cant.) For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was necessary for him. But by means of this necessity, pleasure assaults the heart, and perverts it to the indulgence of immoderate ornament; in addition to this it brings in its train covetousness, which is followed by lust, that is, the last member or tail of the beast. But as it is not possible to draw back the serpent by its tail, so to remove pleasure we must not begin with the last, unless one has closed the first entrance to evil.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Luke 10:17-20
Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:17-20
It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned, they confess the power of Him who honoured them, as it is said, And the seventy returned again with joy, saying, Lord, even the devils are subject unto us, &c. They seemed indeed to rejoice rather that they were made workers of miracles, than that they had become ministers of preaching. But they had better have rejoiced in those whom they had taken, as St. Paul says to them that were called by him, My joy and my crown. (Phil. 4:1.)

Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Saviour, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give unto you power to tread upon serpents, &c.

Why, O Lord, dost not Thou permit men to rejoice in the honours which are conferred by Thee, since it is written, In thy name shall they rejoice all the day? (Ps. 89:16.) But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:17-20
According to Christ’s declaration, the harvest indeed was great, but the laborers were few. In addition to those first chosen, he appointed seventy others and sent them to every village and city of Judea before his face to be his forerunners and to preach the things that belonged to him.The authority that they carried to rebuke evil spirits and the power of crushing Satan was not given to them that they might be regarded with admiration. It was given to them so that Christ would be glorified by their means. Those whom they taught would believe that he was by nature God and the Son of God. He was invested with so great glory and supremacy and might, as to be even able to bestow upon others the power of trampling Satan under their feet.

Source: COMMENTARY ON LUKE, HOMILY 64
[AD 444] Cyril of Alexandria on Luke 10:17-20
What is Christ’s reply? “I saw Satan fall like lightning from heaven.” That is, “I am aware of this, because as you set out on this journey by my will, you have conquered Satan. I saw him fall like lightning from heaven.” This means that he was thrown down from on high to earth, from overweening pride to humiliation, from glory to contempt, from great power to utter weakness. The saying is true, because before the coming of the Savior, he possessed the world. All was subject to him, and there was no one able to escape the trap of his overwhelming might. Everyone worshiped him. He had temples and altars for sacrifice everywhere and had an innumerable multitude of worshipers. Since the only-begotten Word of God came down from heaven, he has fallen like lightning.

Source: COMMENTARY ON LUKE, HOMILY 64
[AD 444] Cyril of Alexandria on Luke 10:17-20
To rejoice only in the fact that they were able to work miracles and crush the herds of demons was possibly likely to produce in them the desire of arrogance. The neighbor and relative of this passion constantly is pride. Most usefully the Savior of all rebukes the first boasting and quickly cuts away the root that sprang up in them—the shameful love of glory. He was imitating good farmers who, when they see a thorn springing up in their parks or gardens, immediately tear it up with the blade of the pickax before it strikes its root deep.

Source: COMMENTARY ON LUKE, HOMILY 64
[AD 465] Maximus of Turin on Luke 10:17-20
Since we possess the Lord Jesus who has freed us by his suffering, let us always look on him and hope for medicine for our wounds from his sign. That is to say, if perhaps the poison of greed spreads in us, we should look to him, and he will heal us. If the malicious desire of the scorpion stings us, we should beg him, and he will cure us. If bites of worldly thoughts tear us, we should ask him, and we will live. These are the spiritual serpents of our souls. The Lord was crucified in order to crush them. He says concerning them, “You will tread upon serpents and scorpions, and they will do no harm to you.”

Source: SERMON 37.5
[AD 604] Gregory the Dialogist on Luke 10:17-20
(23. Mor. c. 4.) Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the example of the author of pride, what they would have to dread from the sin of pride. Hence it follows, I beheld Satan as lightning fall from heaven.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:17
Now the seventy-two returned with joy, saying: Lord, even the demons are subject to us in your name. They indeed confessed rightly, giving honor to the name of Christ, but because they were still rejoicing in the miracles with weak faith, see what they hear.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:17-20
He says not, 'I see now,' but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light. (2 Cor. 11:14.)

That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. (Acts 28:5.) John having drunk poison is not harmed by ita. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which east the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection.

They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ's name to the condemnation of those who mock it, or to the advantage of those who see and hear.

As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he is thereby, as if marked down by letter, for ever fixed in the memory of God.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:17-20
Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit.

For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven.

Source: Catena Aurea by Aquinas
[AD 202] Irenaeus on Luke 10:18
This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.

Source: Against Heresies Book III
[AD 220] Tertullian on Luke 10:18
We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

Source: A Treatise on the Soul
[AD 220] Tertullian on Luke 10:18
This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince's: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God's holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning conStellations, whence Satan was cast down like lightning. No, it is none else than the very author of sin who was denoted in the person of a sinful man: he was once irreproachable, at the time of his creation, formed for good by God, as by the good Creator of irreproachable creatures, and adorned with every angelic glory, and associated with God, good with the Good; but afterwards of his own accord removed to evil.

Source: Against Marcion Book II
[AD 380] Apostolic Constitutions on Luke 10:18
Who hast cast him down as lightning from heaven to earth,

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 400] Ignatius of Antioch on Luke 10:18
[On the Audacity of Satan] Darest thou, then, who didst fall "as lightning" [Luke 10:18] from the very highest glory, to say to the Lord, "Cast thyself down from hence [to Him] to whom the things that are not are reckoned as if they were, and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: "For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?" At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: "Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot.

Source: Epistle of Pseudo-Ignatius to the Philippians
[AD 400] Pseudo-Clement on Luke 10:18
And I know that He has said somewhere else, 'If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?' And He pointed out that He saw the evil one like lightning falling down from heaven. And elsewhere He said, 'He who sowed the bad seed is the devil.' And again, 'Give no pretext to the evil one.' Moreover, in giving advice, He said, 'Let your yea be yea, and your nay nay; for what is more than these is of the evil one.' Also, in the prayer which He delivered to us, we have it said, 'Deliver us from the evil one.' And in another place, He promised that He would say to those who are impious, 'Go into outer darkness, which the Father prepared for the devil and his angels.' And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised."

Source: Clementine Homilies, Homily 19
[AD 420] Jerome on Luke 10:18
[Daniel 4:4] "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Revelation 12:4). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isaiah 14:12). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, "'I was at ease in my house and prospering in my palace...'" or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Luke 4:6). Likewise the Apostle says: "The world lieth in the Wicked One" (1 John 5:19).

Source: St. Jerome, Commentary on Daniel, CHAPTER FOUR
[AD 735] Bede on Luke 10:18
And he said to them: I was watching Satan fall from heaven like lightning. Not only do I see it now, but I saw it before, when he fell. What he said, "like lightning," either signifies a precipitous fall from high to low, or because, having been cast out, he still transforms himself into an angel of light. Therefore, because he saw the disciples elevated over their performance of signs, he frightens them by example and recalls them to humility by one who first fell by pride, so that they, remembering him cast out of heaven for pride, may understand that they, made from the earth, will be much more humbled if they become proud.

Source: On the Gospel of Luke
[AD 165] Justin Martyr on Luke 10:19
, and on all the might of the enemy.'

Source: Dialogue of Justin
[AD 202] Irenaeus on Luke 10:19
And conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy".
and subject him to the power of man, who had been conquered.
For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy"

Source: Against Heresies Book III
[AD 215] Clement of Alexandria on Luke 10:19
And "to tread on serpents and scorpions "and to rule over demons and "the host of the adversary."
[AD 220] Tertullian on Luke 10:19
The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow "the power of treading on serpents and scorpions? " Shall it be He who is the Lord of all living creatures or he who is not god over a single lizard? Happily the Creator has promised by Isaiah to give this power even to little children, of putting their hand in the cockatrice den and on the hole of the young asps without at all receiving hurt.

Source: Against Marcion Book IV
[AD 380] Apostolic Constitutions on Luke 10:19
Thou, who hast bound the strong man, and spoiled all that was in his house, who hast given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy;

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 386] Cyril of Jerusalem on Luke 10:19
For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Heb 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draws up the Jordan into his mouth (Job 40.23). Since,
Therefore, it was necessary to break the heads of the dragon in pieces (Ps 74.14), He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions [Luke 10.19]. The beast was great and terrible. No fishing- vessel was able to carry one scale of his tail (Job 40.26): destruction ran before him (Job 41.13), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory (1 Cor 15.55)? The sting of death is drowned by Baptism. - "Catechetical Lectures 3, Chapter 11."
[AD 735] Bede on Luke 10:19
Behold, I have given you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you; that is, the power to cast out every kind of unclean spirit from possessed bodies. Although, even literally, it can be rightly understood; for instance, Paul, attacked by a viper, suffered no harm. And John, as history reports, being given poison, was not harmed. I indeed reason that this distinguishes between serpents, which harm with their bite, and scorpions, which harm with their tail; that serpents openly rage, while scorpions secretly lay traps, signifying either men or demons. Serpents, who present the poison of wicked persuasion against the virtues at the outset; scorpions, who seek to corrupt consummated virtues at the end.

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:20
To be sure he did, as being an envious (spirit), and in his very confession only petulant, and evil in adulation-just as if it had been Christ's highest glory to have come for the destruction of demons, and not for the salvation of mankind; whereas His wish really was that His disciples should not glory in the subjection of evil spirits but in the fair beauty of salvation. Why else did He rebuke him? If it was because he was entirely wrong (in his invocation), then He was neither Jesus nor the Holy One of God; if it was because he was partially wrong-for having supposed him to be, rightly enough, Jesus and the Holy One of God, but also as belonging to the Creator-most unjustly would He have rebuked him for thinking what he knew he ought to think (about Him), and for not supposing that of Him which he knew not that he ought to suppose-that he was another Jesus, and the holy one of the other god.

Source: Against Marcion Book IV
[AD 380] Apostolic Constitutions on Luke 10:20
Himself somewhere instructs us, and shows, saying: "Rejoice ye, not because the spirits are subject unto you; but rejoice, because your names are written in heaven."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 735] Bede on Luke 10:20
However, do not rejoice in this that the spirits are subject to you. They are forbidden to rejoice over the subjection of spirits, being flesh, because casting out spirits, like performing other virtues, is sometimes not a merit of the one doing it, but the invocation of Christ's name does this, given for the condemnation of those who invoke, or for the benefit of those who see and hear it, so that although men may despise those who perform the signs, they still honor God, at whose invocation such great miracles are done. For also, in the Acts of the Apostles, the sons of Sceva appeared to cast out demons, and Judas the apostle, with the intention of a traitor, is narrated to have performed many signs among the other apostles.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:20
Rejoice that your names are written in heaven. If Satan (he said) through pride lost the seat of heaven with his companions, it is not fitting for you to rejoice over their humiliation, but over your own exaltation, so that where they fell from, humbled, you may ascend. Additionally, it must not be foolishly supposed that God inscribes the good in heaven and the wicked on earth as a remedy for forgetfulness, as Jeremiah says: All who abandon you shall be ashamed; those who turn away shall be written in the earth (Jer. XVII). But it must be understood beneficially that whether celestial or terrestrial deeds one has performed, he is, as it were, recorded by these deeds, eternally fixed in the memory of God.

Source: On the Gospel of Luke
[AD 202] Irenaeus on Luke 10:21
Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth."

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on Luke 10:21
Jesus therefore, rejoicing in the spirit, said: "I thank Thee, O Father, God of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes; ".
And He exclaims in exultation and exceeding joy, as if lisping with the children, "Even so, Father; for so it seemed good in Thy sight."

Source: Clement of Alexandria The Instructor Book I
[AD 215] Clement of Alexandria on Luke 10:21-22
After we have repented of our sins, renounced our wickedness, and have been purified by baptism, we turn back to the eternal light, as children to their Father. “Rejoicing in the spirit, Jesus said, ‘I praise you, Father, God of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones.’ ” The Educator and Teacher is naming us “little ones,” meaning that we are more ready for salvation than the worldly wise who, believing themselves wise, have blinded their own eyes. He cries out in joy and in great delight, as if attuning himself to the spirit of the little ones, “Yes, Father, for such was your good pleasure.” That is why he has revealed to little ones what has been hid from the wise and prudent of this world.

Source: CHRIST THE EDUCATOR 1.6
[AD 220] Tertullian on Luke 10:21
Who shall be invoked as the Lord of heaven, that does not first show Himself to have been the maker thereof? For He says, "I thank thee, (O Father, )and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes." What things are these? And whose? And by whom hidden? And by whom revealed? If it was by Marcion's god that they were hidden and revealed, it was an extremely iniquitous proceeding; for nothing at all had he ever produced in which anything could have been hidden-no prophecies, no parables, no visions, no evidences of things, or words, or names, obscured by allegories and figures, or cloudy enigmas, but he had concealed the greatness even of himself, which he was with all his might revealing by his Christ.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:21
Now, if He has designated His Christ as an enlightener of the Gentiles, saying, "I have set thee for a light of the Gentiles; " and if we understand these to be meant in the word babes -as having been once dwarfs in knowledge and infants in prudence, and even now also babes in their lowliness of faith-we shall of course more easily understand how He who had once hidden "these things," and promised a revelation of them through Christ, was the same God as He who had now revealed them unto babes.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:21
His "Father" He Himself adores. When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.

Source: Against Praxeas
[AD 253] Origen of Alexandria on Luke 10:21-22
For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good.

(non occ.) He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knoweth rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, (2 Cor. 3:15) and the darkness which He has made His secret place. (Ps. 18:11.) But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Saviour uttered this, but also to the past time. But if they will not take this word reveal for what is past, they must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. (1 Cor. 12:8, 9.) There were then those who believed, but did not know.

Source: Catena Aurea by Aquinas
[AD 373] Athanasius of Alexandria on Luke 10:21-22
(con. Greg. Sabell. 3. con. gentes 6.) We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world's fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth.

(Tract. in Matt. 11:22.) The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself.

(Orat. 1. cont. Arian.) But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.

Source: Catena Aurea by Aquinas
[AD 378] Titus of Bostra on Luke 10:21
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.
[AD 378] Titus of Bostra on Luke 10:21-22
(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.

Source: Catena Aurea by Aquinas
[AD 379] Basil of Caesarea on Luke 10:21-22
(in Esai. 4.) There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:21-22
Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That thou hast hid these things from the wise and prudent.

Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do.

Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace.

But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord's words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.

Source: Catena Aurea by Aquinas
[AD 400] Pseudo-Clement on Luke 10:21
For this also the Master intimated, when He said, 'I will confess to You, O Father, Lord of heaven and earth, because You have concealed these things from the wise and prudent, and hast revealed them to babes.' By which it is certainly declared, that the people of the Hebrews, who were instructed out of the law, did not know Him; but the people of the Gentiles have acknowledged Jesus, and venerate Him; on which account also they shall be saved, not only acknowledging Him, but also doing His will.

Source: Recognitions (Book IV)
[AD 400] Pseudo-Clement on Luke 10:21
And that this is so our Lord Himself says, 'I thank you, Father of heaven and earth, because You have concealed these things from the wise and elder, and hast revealed them to sucking babes.' Thus God Himself has concealed a teacher from some, as foreknowing what they ought to do, and has revealed him to others, who are ignorant what they ought to do."

Source: Clementine Homilies, Homily 8
[AD 403] Epiphanius of Salamis on Luke 10:21
But a Gospel composed by Marcion has, “I give thanks to You, O Lord,” being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.
[AD 403] Epiphanius of Salamis on Luke 10:21-22
(adv. Hær. 42.) But a Gospel composed by Marcion has, "I give thanks to Thee, O Lord," being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Luke 10:21-22
The proof that the Son knows the Father perfectly rests on the fact that he is “the one who is from God.” The Son has clear knowledge of the Father, because he is from God. The fact that he is from God is a sign and indication that he knows him clearly. An inferior essence would not be able to have clear knowledge of a superior essence, even if the difference between them were slight.

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 5.25
[AD 444] Cyril of Alexandria on Luke 10:21-22
He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who loved mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks unto thee, O Father.

Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior. But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shows Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth.

Now having said that all things were given Him by His Father, He rises to His own glory and excellence, showing that in nothing He is surpassed by His Father. Hence He adds, And no one knoweth who the Son is but the Father, &c. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knoweth the Son; the Son, by that which He is, knoweth the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what He is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:21-22
He sent them, decorated with apostolic dignity and distinguished by the work of the grace of the Holy Spirit. He gave them power over unclean spirits to cast them out. Having performed many miracles, they returned, saying, “Lord, even the devils are subject to us in your name.” As I have already said, he was full of joy, or rather of exultation because he knew that those he sent had benefited many, and they, above all others, had learned his glory by experience. Being good and loving to humanity and wishing that all should be saved, he found his reason for rejoicing in the conversion of those who were in error, the enlightenment of those in darkness, and the acknowledgment of his glory by those who were without knowledge and instruction.

Source: COMMENTARY ON LUKE, HOMILY 65
[AD 604] Gregory the Dialogist on Luke 10:21-22
(25. Moral. c. 14.) We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:21
Because you have hidden these things from the wise and prudent, and revealed them to infants. He gives thanks, rejoices in the Father, that he has revealed the mysteries of his arrival to the apostles, which the scribes and Pharisees, who consider themselves wise and prudent, and wisdom justified by her children (Luke VII), have ignored. Where he beautifully opposed infants, that is, the humble, to the wise and prudent, not as foolish and dull but to show he condemned pride, not intellect. For this is the key about which he says elsewhere: You have taken away the key of knowledge, that is, the humility of faith in Christ, by which you could have arrived at the recognition of his divinity, but you preferred to despise and reject it.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:21
Yes, Father, for such was your gracious will. In these words of the Lord, we receive examples of humility, so that we might not rashly discuss the heavenly counsel concerning the calling of some and the rejection of others. For when He mentioned both, He did not immediately give a reason but said it was pleasing to God in this way. He thus showed that it cannot be unjust what is pleasing to the Just. Hence, in rewarding the workers in the vineyard, when he made some laborers equal in reward despite their unequal work, and one who sweated more in labor sought more reward, he said: Did you not agree with me for a denarius? But I want to give to this last one as I give to you. Or is it not lawful for me to do what I wish? (Matt. XX). In all these things arranged outwardly, the hidden justice of the will is the open cause of reason.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:21-22
Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.)

He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight.

To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind.

Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:21-22
As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c.

The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice.

The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.

Source: Catena Aurea by Aquinas
[AD 202] Irenaeus on Luke 10:22
For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had .
For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal .
Vain, therefore, ark those who, because of that declaration, "No man knoweth the Father, but the Son"

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on Luke 10:22
Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him.".
It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father".
And He first announced the good righteousness that is from heaven, when He said, "No man knoweth the Son, but the Father; nor the Father, but the Son.".
"No one "says the Lord, "hath known the Father but the Son, and he to whom the Son shall reveal Him.".
Whence also this kind of cattle are apt to slip, not having a division in the foot, and not resting on the twofold support of faith. For "no man "it is said, "knoweth the Father, but he to whom the Son shall reveal Him."

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on Luke 10:22
But after all, it is, I presume, the edification rather than the demolition of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father." You may believe Him, if He is the Christ of the Creator to whom all things belong; because the Creator has not delivered to a Son who is less than Himself all things, which He created by Him, that is to say, by His Word.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:22
But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him." And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to lsrµl by familiar intercourse, and to the Gentiles by nature.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:22
He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

Source: Against Praxeas
[AD 373] Athanasius of Alexandria on Luke 10:22
1. This text refers not to the eternal Word but to the Incarnate.
And from not perceiving this they of the sect of Arius, Eusebius and his fellows, indulge impiety against the Lord. For they say, if all things were delivered (meaning by 'all' the Lordship of Creation), there was once a time when He had them not. But if He had them not, He is not of the Father, for if He were, He would on that account have had them always, and would not have required to receive them. But this point will furnish all the clearer an exposure of their folly. For the expression in question does not refer to the Lordship over Creation, nor to presiding over the works of God, but is meant to reveal in part the intention of the Incarnation (τῆς οἰκονομίας). For if when He was speaking they 'were delivered' to Him, clearly before He received them, creation was void of the Word. What then becomes of the text in Him all things consist Colossians 1:17? But if simultaneously with the origin of the Creation it was all 'delivered' to Him, such delivery were superfluous, for 'all things were made by Him' John 1:3, and it would be unnecessary for those things of which the Lord Himself was the artificer to be delivered over to Him. For in making them He was Lord of the things which were being originated. But even supposing they were 'delivered' to Him after they were originated, see the monstrosity. For if they 'were delivered,' and upon His receiving them the Father retired, then we are in peril of falling into the fabulous tales which some tell, that He gave over [His works] to the Son, and Himself departed. Or if, while the Son has them, the Father has them also, we ought to say, not 'were delivered,' but that He took Him as partner, as Paul did Silvanus. But this is even more monstrous; for God is not imperfect , nor did He summon the Son to help Him in His need; but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father Matthew 10:29, nor is the grass clothed without God Matthew 6:30, but at once the Father works, and the Son works hitherto cf.John 5:17. Vain, therefore, is the opinion of the impious. For the expression is not what they think, but designates the Incarnation.

2. Sense in which, and end for which all things were delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses cf.Romans 5:14, the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised cf.Psalm 49:12, while the devil was exulting against us—then God, in His loving-kindness, not willing man made in His own image to perish, said, 'Whom shall I send, and who will go?' Isaiah 6:8. But while all held their peace, the Son said, 'Here am I, send Me.' And then it was that, saying 'Go,' He 'delivered' to Him man, that the Word Himself might be made Flesh, and by taking the Flesh, restore it wholly. For to Him, as to a physician, man 'was delivered' to heal the bite of the serpent; as to life, to raise what was dead; as to light, to illumine the darkness; and, because He was Word, to renew the rational nature (τὸ λογικόν). Since then all things 'were delivered' to Him, and He is made Man, straightway all things were set right and perfected. Earth receives blessing instead of a curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the dead raised, the gates of Heaven were lifted up to await Him that 'comes from Edom?' Psalm 24:7, Isaiah 63:1. Why, the Saviour Himself expressly signifies in what sense 'all things were delivered' to Him, when He continues, as Matthew tells us: 'Come unto Me all you that labour and are heavy laden, and I will give you rest' Matthew 11:28. Yes, you 'were delivered' to Me to give rest to those who had laboured, and life to the dead. And what is written in John's Gospel harmonises with this: 'The Father loves the Son, and has given all things into His hand' John 3:35. Given, in order that, just as all things were made by Him, so in Him all things might be renewed. For they were not 'delivered' unto Him, that being poor, He might be made rich, nor did He receive all things that He might receive power which before He lacked: far be the thought: but in order that as Saviour He might rather set all things right. For it was fitting that while 'through Him' all things came into being at the beginning, 'in Him' (note the change of phrase) all things should be set right cf. John 1:3, Ephesians 1:10. For at the beginning they came into being 'through' Him; but afterwards, all having fallen, the Word has been made Flesh, and put it on, in order that 'in Him' all should be set right. Suffering Himself, He gave us rest, hungering Himself, He nourished us, and going down into Hades He brought us back thence. For example, at the time of the creation of all things, their creation consisted in a fiat, such as 'let [the earth] bring forth,' 'let there be' Genesis 1:3, 11, but at the restoration it was fitting that all things should be 'delivered' to Him, in order that He might be made man, and all things be renewed in Him. For man, being in Him, was quickened: for this was why the Word was united to man, namely, that against man the curse might no longer prevail. This is the reason why they record the request made on behalf of mankind in the seventy-first Psalm: 'Give the King Your judgment, O God?' Psalm 72:1: asking that both the judgment of death which hung over us may be delivered to the Son, and that He may then, by dying for us, abolish it for us in Himself. This was what He signified, saying Himself, in the eighty-seventh Psalm: 'Your indignation lies hard upon me' Psalm 88:7. For He bore the indignation which lay upon us, as also He says in the hundred and thirty-seventh: 'Lord, You shall do vengeance for me' Psalm 137:8.

3. By 'all things' is meant the redemptive attributes and power of Christ.
Thus, then, we may understand all things to have been delivered to the Saviour, and, if it be necessary to follow up understanding by explanation, that has been delivered unto Him which He did not previously possess. For He was not man previously, but became man for the sake of saving man. And the Word was not in the beginning flesh, but has been made flesh subsequently cf.John 1:1 sqq, in which Flesh, as the Apostle says, He reconciled the enmity which was against us Colossians 1:20, 2:14, Ephesians 2:15-16 and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. That, however, which the Father has, belongs also to the Son, as also He says in John, 'All things whatsoever the Father has are Mine' John 16:15, expressions which could not be improved. For when He became that which He was not, 'all things were delivered' to Him. But when He desires to declare His unity with the Father, He teaches it without any reserve, saying: 'All things whatsoever the Father has are Mine.' And one cannot but admire the exactness of the language. For He has not said 'all things whatsoever the Father has, He has given to Me,' lest He should appear at one time not to have possessed these things; but 'are Mine.' For these things, being in the Father's power, are equally in that of the Son. But we must in turn examine what things 'the Father has.' For if Creation is meant, the Father had nothing before creation, and proves to have received something additional from Creation; but far be it to think this. For just as He exists before creation, so before creation also He has what He has, which we also believe to belong to the Son John 16:15. For if the Son is in the Father, then all things that the Father has belong to the Son. So this expression is subversive of the perversity of the heterodox in saying that 'if all things have been delivered to the Son, then the Father has ceased to have power over what is delivered, having appointed the Son in His place. For, in fact, the Father judges none, but has given all judgment to the Son?' John 5:22. But 'let the mouth of them that speak wickedness be stopped' Psalm 63:11, (for although He has given all judgment to the Son, He is not, therefore, stripped of lordship: nor, because it is said that all things are delivered by the Father to the Son, is He any the less over all), separating as they clearly do the Only-begotten from God, Who is by nature inseparable from Him, even though in their madness they separate Him by their words, not perceiving, the impious men, that the Light can never be separated from the sun, in which it resides by nature. For one must use a poor simile drawn from tangible and familiar objects to put our idea into words, since it is over bold to intrude upon the incomprehensible nature [of God].

4. The text John 16:15 , shows clearly the essential relation of the Son to the Father.
As then the light from the Sun which illumines the world could never be supposed, by men of sound mind, to do so without the Sun, since the Sun's light is united to the Sun by nature; and as, if the Light were to say: I have received from the Sun the power of illumining all things, and of giving growth and strength to them by the heat that is in me, no one will be mad enough to think that the mention of the Sun is meant to separate him from what is his nature, namely the light; so piety would have us perceive that the Divine Essence of the Word is united by nature to His own Father. For the text before us will put our problem in the clearest possible light, seeing that the Saviour said, 'All things whatsoever the Father has are Mine;' which shows that He is ever with the Father. For 'whatsoever He has' shows that the Father wields the Lordship, while 'are Mine' shows the inseparable union. It is necessary, then, that we should perceive that in the Father reside Everlastingness, Eternity, Immortality. Now these reside in Him not as adventitious attributes, but, as it were, in a well-spring they reside in Him, and in the Son. When then you wish to perceive what relates to the Son, learn what is in the Father, for this is what you must believe to be in the Son. If then the Father is a thing created or made, these qualities belong also to the Son. And if it is permissible to say of the Father 'there was once a time when He was not,' or 'made of nothing,' let these words be applied also to the Son. But if it is impious to ascribe these attributes to the Father, grant that it is impious also to ascribe them to the Son. For what belongs to the Father, belongs to the Son. For he that honours the Son, honours the Father that sent Him, and he that receives the Son, receives the Father with Him, because he that has seen the Son has seen the Father Matthew 10:40; John 14:9. As then the Father is not a creature, so neither is the Son; and as it is not possible to say of Him 'there was a time when He was not,' nor 'made of nothing,' so it is not proper to say the like of the Son either. But rather, as the Father's attributes are Everlastingness, Immortality, Eternity, and the being no creature, it follows that thus also we must think of the Son. For as it is written John 5:26, 'As the Father has life in Himself, so gave He to the Son also to have life in Himself.' But He uses the word 'gave' in order to point to the Father who gives. As, again, life is in the Father, so also is it in the Son, so as to show Him to be inseparable and everlasting. For this is why He speaks with exactness, 'whatsoever the Father has,' in order namely that by thus mentioning the Father He may avoid being thought to be the Father Himself. For He does not say 'I am the Father,' but 'whatsoever the Father has.'

5. The same text further explained.
For His Only-begotten Son might, you Arians, be called 'Father' by His Father, yet not in the sense in which you in your error might perhaps understand it, but (while Son of the Father that begot Him) 'Father of the coming age' Isaiah 9:6, Septuagint. For it is necessary not to leave any of your surmises open to you. Well then, He says by the prophet, 'A Son is born and given to us, whose government is upon his shoulder, and his name shall be called Angel of Great Counsel, mighty God, Ruler, Father of the coming age' Isaiah 9:6. The Only-begotten Son of God, then, is at once Father of the coming age, and mighty God, and Ruler. And it is shown clearly that all things whatsoever the Father has are His, and that as the Father gives life, the Son likewise is able to quicken whom He will. For 'the dead,' He says, 'shall hear the voice of the Son, and shall live' cf.John 5:25, and the will and desire of Father and Son is one, since their nature also is one and indivisible. And the Arians torture themselves to no purpose, from not understanding the saying of our Saviour, 'All things whatsoever the Father has are Mine.' For from this passage at once the delusion of Sabellius can be upset, and it will expose the folly of our modern Jews. For this is why the Only begotten, having life in Himself as the Father has, also knows alone Who the Father is, namely, because He is in the Father and the Father in Him. For He is His Image, and consequently, because He is His Image, all that belongs to the Father is in Him. He is an exact seal, showing in Himself the Father; living Word and true, Power, Wisdom, our Sanctification and Redemption 1 Corinthians 1:30. For 'in Him we both live and move and have our being' Acts 17:28, and 'no man knows Who is the Father, save the Son, and Who is the Son, save the Father?' Luke 10:22.

6. The Trisagion wrongly explained by Arians. Its true significance.
And how do the impious men venture to speak folly, as they ought not, being men and unable to find out how to describe even what is on the earth? But why do I say 'what is on the earth?' Let them tell us their own nature, if they can discover how to investigate their own nature? Rash they are indeed, and self-willed, not trembling to form opinions of things which angels desire to look into 1 Peter 1:12, who are so far above them, both in nature and in rank. For what is nearer [God] than the Cherubim or the Seraphim? And yet they, not even seeing Him, nor standing on their feet, nor even with bare, but as it were with veiled faces, offer their praises, with untiring lips doing nought else but glorify the divine and ineffable nature with the Trisagion. And nowhere has any one of the divinely speaking prophets, men specially selected for such vision, reported to us that in the first utterance of the word Holy the voice is raised aloud, while in the second it is lower, but in the third, quite low—and that consequently the first utterance denotes lordship, the second subordination, and the third marks a yet lower degree. But away with the folly of these haters of God and senseless men. For the Triad, praised, reverenced, and adored, is one and indivisible and without degrees (ἀ σχηματιστός). It is united without confusion, just as the Monad also is distinguished without separation. For the fact of those venerable living creatures Isaiah 6; Revelation 4:8 offering their praises three times, saying 'Holy, Holy, Holy,' proves that the Three Subsistences are perfect, just as in saying 'Lord,' they declare the One Essence. They then that depreciate the Only-begotten Son of God blaspheme God, defaming His perfection and accusing Him of imperfection, and render themselves liable to the severest chastisement. For he that blasphemes any one of the Subsistences shall have remission neither in this world nor in that which is to come. But God is able to open the eyes of their heart to contemplate the Sun of Righteousness, in order that coming to know Him whom they formerly set at nought, they may with unswerving piety of mind together with us glorify Him, because to Him belongs the kingdom, even to the Father Son and Holy Spirit, now and for ever. Amen.
[AD 400] Pseudo-Clement on Luke 10:22
To this Simon replied: "From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: 'No one knows the Son, but the Father; neither knows any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.' Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all."

Source: Recognitions (Book II)
[AD 400] Pseudo-Clement on Luke 10:22
"'And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. For he said to some one, as I learn, Call me not good, for the good is one. Now in speaking of the good one, he no longer speaks of that just one, whom the Scriptures proclaim, who kills and makes alive,—kills those who sin, and makes alive those who live according to His will. But that he did not really call Him who is the framer of the world good, is plain to any one who can reflect. For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said, No one knew the Father except the Son, as no one knows even the Son except the Father, and those to whom the Son may wish to reveal Him. If, then, it was the Son himself who was present, it was from the time of his appearance that he began to reveal to those to whom he wished, Him who was unknown to all. And thus the Father was unknown to all who lived before him, and could not thus be He who was known to all."

Source: Clementine Homilies, Homily 17
[AD 735] Bede on Luke 10:22
All things have been handed over to me by my Father. When you read all things, you recognize the almighty, not discolored, not degenerate from the Father. When you read handed over, you confess the Son, to whom by nature all things of one substance are rightfully proper, not granted as a gift by grace. However, all things which he says were handed over to him are not to be understood as the elements of the world, which he himself created, but as those to whom the Father revealed the sacraments of the Son, being humble in spirit, and concerning whose salvation the same Son, when he spoke these things, rejoiced in the Holy Spirit. Of all these, he says elsewhere: All that the Father gives me will come to me (John VI).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:22
And no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son chooses to reveal him. This is not to be understood as though the Son could be known by no one except the Father alone, and the Father not only by the Son but also by those to whom the Son reveals him, but it refers to both when he says: And anyone to whom the Son chooses to reveal him, so that we may understand both the Father and the Son being revealed by the Son.

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:23
If you look also into the next words, "Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see," you will find that they follow from the sense above, that no man indeed had come to the knowledge of God as he ought to have done, since even the prophets had not seen the things which were being seen under Christ.

Source: Against Marcion Book IV
[AD 253] Origen of Alexandria on Luke 10:23-24
(in Cant. 1:2.) But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, (John 8:56.) which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham's vision, and the experience of the Apostles, who, He says, saw not, but desired to see.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:23-24
But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord's words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on 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.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:23-24
He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed which see the things no others had seen before. We must however know this, that seeing does not signify the action of the eyes, but the pleasure which the mind receives from benefits conferred. For instance, if any one should say, He hath seen good times, that is, he has rejoiced in good times, according to the Psalm, Thou shall see the good of Jerusalem. (Ps. 128:5.) For many Jews have seen Christ performing divine works, that is to say, with their bodily sight, yet all were not fitted to receive the blessing, for they believed not; but these saw not His glory with their mental sight. Blessed then are our eyes, since we see by faith the Word who is made man for us, shedding upon us the glory of His Godhead, that He may make us like unto Him by sanctification and righteousness.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:23-24
He also gave the holy apostles power and might even to raise the dead, cleanse lepers, heal the sick, and by the laying on of hands to call down from heaven the Holy Spirit on anyone they wanted. He gave them power to bind and to loose people’s sins. His words are “I say to you, whatever you will bind on earth, will be bound in heaven. Whatever you will loose on earth, will be loosed in heaven.” These are the things we see ourselves possessing. Blessed are our eyes and the eyes of those of all who love him. We have heard his wonderful teaching. He has given us the knowledge of God the Father, and he has shown him to us in his own nature. The things that were by Moses were only types and symbols. Christ has revealed the truth to us. He has taught us that not by blood and smoke, but rather by spiritual sacrifices, we must honor him who is spiritual, immaterial and above all understanding.

Source: COMMENTARY ON LUKE, HOMILY 67
[AD 735] Bede on Luke 10:23-24
Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them.

For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to he taught by angels or any other kind of vision.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:23
And turning to his disciples, he said: Blessed are the eyes that see the things you see, etc. Not the eyes of the scribes and Pharisees, who see only the body of the Lord, but those blessed eyes that can recognize his mysteries, about which it is said: And you have revealed them to little children. Blessed are the eyes of the little ones, to whom the Son is worthy to reveal both himself and the Father.

Source: On the Gospel of Luke
[AD 1107] Theophylact of Ohrid on Luke 10:23-24
Having said above, No one knoweth who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turned him unto his disciples, and said, Blessed are the eyes, &c.

Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say unto you, that many prophets and kings have desired, &c. (Matt. 13:17.)

Source: Catena Aurea by Aquinas
[AD 311] Methodius of Olympus on Luke 10:24
Tell us, then, O children, whence is this, your beautiful and graceful contest of song? Who taught it you? Who instructed you? Who brought you together? What were your tablets? Who were your teachers? Do but you, they say, join us as our companions in this song and festivity, and you will learn the things which were by Moses and the prophet earnestly longed for.

Source: Methodius Oration on the Psalms
[AD 400] Pseudo-Clement on Luke 10:24
"But also a witnessing voice was heard from heaven, saying, 'This is my beloved Son, in whom I am well pleased; hear Him.' And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, 'Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.' Still further He said, 'I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.' "

Source: Clementine Homilies, Homily 3
[AD 735] Bede on Luke 10:24
For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. Abraham rejoiced that he might see the day of Christ, and saw it, and was glad. Isaiah also, and Micah, many other prophets saw the glory of the Lord, who for that reason are called seers. But all these seeing from afar and greeting (Him) saw through a glass and in a riddle (1 Cor. 13), but the apostles having the Lord in the present time, eating with Him, and learning by asking whatever they wished, by no means needed to be taught through angels or various visions. While Luke calls many prophets and kings, Matthew more explicitly calls them prophets and the righteous. For they are truly great kings, because they know how to not succumb by giving in to the impulses of their temptations, but to command by ruling over them.

Source: On the Gospel of Luke
[AD 220] Tertullian on Luke 10:25
For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shall not commit adultery; Thou shalt not steal; False witness thou shall not utter; Honour thy father and mother; and, That which is another's, shall thou not covet.

Source: An Answer to the Jews
[AD 220] Tertullian on Luke 10:25
But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him; " again, when inquiring about tribute, the Pharisees came to Him, tempting Him ), so, when it makes no mention of temptation, it does not admit the interpretation of temptation.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:25
First of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing,-who had either been known to him before, or were then and there discovered by him; although heretics have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. "Behold," it says, "a certain lawyer stood up, and tempted Him." And in another passage: "The Pharisees also came unto Him, tempting Him." Who was to prevent its being in this place also indicated that this was done with the view of tempting Him? I do not admit what you advance of your own apart from Scripture.

Source: On the Flesh of Christ
[AD 253] Origen of Alexandria on Luke 10:25-28
(in Cant. 1:2.) But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, (John 8:56.) which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham's vision, and the experience of the Apostles, who, He says, saw not, but desired to see.

From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, Thou shalt love the Lord thy God; (Deut. 6:5.) and from Leviticus, Thou shalt love thy neighbour as thyself. (Lev. 19:18.) But these things were spoken against the followers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?

Source: Catena Aurea by Aquinas
[AD 379] Basil of Caesarea on Luke 10:25-28
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.

(Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.

Source: Catena Aurea by Aquinas
[AD 379] Basil of Caesarea on Luke 10:25
By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
[AD 395] Gregory of Nyssa on Luke 10:25-28
(de Hom. Opif. c. 8.) the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.

Source: Catena Aurea by Aquinas
[AD 395] Gregory of Nyssa on Luke 10:25
Now the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.
[AD 397] Ambrose of Milan on Luke 10:25-28
For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, showing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord's Incarnation; for it follows, And he answering said, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on 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.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:25-28
For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language. And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said unto him, What is written in the law? how readest thou?

When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, Thou hast answered right: this do, and thou shalt live.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:25
Anyone who thoroughly understands the mystery of the incarnation may say to the lawyer, “If you were skillful in the law and in the meaning of its hidden teaching, you would not forget who he is you try to tempt. You thought that he was a mere man, only man, and not God who appeared in human likeness, knows what is secret, and can look into the hearts of those who approach him. In many ways Emmanuel is depicted to you by the shadowing of Moses. You saw him there sacrificed as a lamb, yet conquering the destroyer and abolishing death by his blood. You saw him in the arrangement of the ark, in which the divine law was deposited. In his holy flesh he was as in an ark, being the Word of the Father, the Son that was begotten of him by nature. You saw him as the mercy seat in the holy tabernacle, around which stood the seraphim.” He is our mercy seat for pardon of our sins. Yes, and even as man he is glorified by the seraphim, who are the intelligent and holy powers above. They stand around his divine and exalted throne.

Source: COMMENTARY ON LUKE, HOMILY 68
[AD 604] Gregory the Dialogist on Luke 10:25-28
(19. Moral. c. 14.) But since it is said, Thou shalt love thy neighbour as thyself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:25
But since it is said, You shall love your neighbor as yourself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?
[AD 662] Maximus the Confessor on Luke 10:25-28
To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.

Source: Catena Aurea by Aquinas
[AD 662] Maximus the Confessor on Luke 10:25
To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.
[AD 735] Bede on Luke 10:25-28
Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:25
And behold, a certain lawyer stood up, tempting him, and saying: Master, what shall I do to possess eternal life? The lawyer, who tests the Lord by asking about eternal life, as I think, took the occasion of testing from the very words of the Lord, where he said: But rejoice, because your names are written in heaven. But by his very temptation he declares how true is that confession of the Lord, with which he speaks to the Father: You have hidden these things from the wise and prudent, and have revealed them to little children.

Source: On the Gospel of Luke
[AD 1107] Theophylact of Ohrid on Luke 10:25-28
We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all thy strength.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:25
This lawyer was not only arrogant and proud but also deceitful, as is shown by what follows. He comes to put the Lord to the test, and he imagined that he would trip the Lord by the answer which He gave. But the Lord leads him to the very law of which the lawyer boasted such great knowledge. See how precisely the law commands us to love God. Man is more perfect than all other created things, being in some respect like all created things, but in addition having something exceptional. For example, there is a part of man that is like stone, for he has hair and nails which are unfeeling, like a stone. And he is also in part like a plant, in that he grows and is nourished and engenders his own kind, just as plants do. He is in part like the irrational animals, in that he has emotions, and becomes angry, and desires. But unlike all other animals, he is also in part like God, in that he has a mind. Therefore the law teaches that man must give each and every part of himself entirely to God, and must expend all the forces of his life in loving God. When the law says, with all thy heart, it speaks of that force of human life that is purely physical and organic, a force likewise present in plant life. When the law says, with all thy soul, it speaks of that force of human life which feels, a force likewise present in animals. When the law says, with all thy mind, it speaks of that power which is unique to man, the intellect. With all thy strength means that we must use all these powers to pull [our stubborn selves to God]. We must harness even the organic, plant-like force of our soul to the love of Christ. How? With strength, and not faintheartedly. We must also subject, with strength, the power of all our senses to the love of Christ. As for the power of our rational soul, this too we must subject with all our strength to the love of Christ. So then, we must give all of ourselves to God, and we must subject our biological powers, our sensory powers, and our intellectual powers to the love of God. And thy neighbour as thyself .The law was not yet able to teach perfection on account of the spiritual immaturity of its listeners. Therefore the law urged a man only to love his neighbor as himself. But Christ taught man to love ones neighbor more than oneself. For He says, Greater love hath no man than this, thata man lay down his life for his friends. [Jn. 15:13] Therefore He says to the lawyer, Thou hast answered right. Since you are still subject to the law, you have answered correctly, for your thoughts are in accordance with the old law.
[AD 373] Ephrem the Syrian on Luke 10:26-28
What is the greatest and first commandment of the law? He said to him, “You shall love the Lord your God, and your neighbor as yourself.” … All this teaching is held high through the two commandments, as though by means of two wings, that is, through the love of God and of humanity.

Source: COMMENTARY ON TATIAN’S DIATESSARON 16.23
[AD 397] Ambrose of Milan on Luke 10:26-28
With these verses belongs the text that exposes those who seem to themselves to be experts on the law, who keep the letter of the law but disregard its spirit. He teaches that they are ignorant of the law from its very first chapter. He proves this immediately at the beginning of the law. Both the Father and the Son proclaimed and announced the sacrament of the divine incarnation, saying, “You shall love the Lord your God” and “You shall love your neighbor as yourself.” The Lord said to the lawyer, “Do this, and you shall live.” He who did not know his neighbor, because he did not believe in Christ, answered, “Who is my neighbor?” Whoever does not know Christ does not know the law either. How can he know the law when he is ignorant of the Truth, since the law proclaims the Truth?

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.69-70
[AD 444] Cyril of Alexandria on Luke 10:26-28
He says, “What is written in the law? How do you read?” The lawyer repeated what is in the law. As if to punish his wickedness and reprove his malicious purpose, Christ, knowing all things, says, “You have answered correctly; do this, and you will live.” The lawyer missed his prey. He shot off the mark. His wickedness is unsuccessful. The sting of envy ceased. The net of deceit is torn. His sowing bears no fruit, and his toil gains no profit. As some ship overwhelmed by misfortune, he has suffered a bitter shipwreck.

Source: COMMENTARY ON LUKE, HOMILY 69
[AD 735] Bede on Luke 10:26
But he said to him: What is written in the law? How do you read it? He answered, saying: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. As the lawyer responds, our Savior shows us the perfect path to heavenly life. To the one proposing the writings of the law about the love of God and neighbor, He says:

Source: On the Gospel of Luke
[AD 108] Ignatius of Antioch on Luke 10:27
Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God," said also, "and thy neighbour as thyself." Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit."

Source: Epistle of Ignatius to the Ephesians
[AD 215] Clement of Alexandria on Luke 10:27
Thus also, "Thou shalt love the Load thy God with all thy heart, and thy neighbour as thyself; "for it is said, "On these commandments the law and the prophets hang and are suspended.".
So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself."

Source: Clement of Alexandria Stromata Book II
[AD 220] Tertullian on Luke 10:27
In the true Gospel, a certain doctor of the law comes to the Lord and asks, "What shall I do to inherit eternal life? "In the heretical gospel life only is mentioned, without the attribute eternal; so that the lawyer seems to have consulted Christ simply about the life which the Creator in the law promises to prolong, and the Lord to have therefore answered him according to the law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength," since the question was concerning the conditions of mere life.

Source: Against Marcion Book IV
[AD 220] Tertullian on Luke 10:27
This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self." When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction.

Source: Against Marcion Book V
[AD 220] Tertullian on Luke 10:27
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Source: On the Apparel of Women Book II
[AD 735] Bede on Luke 10:28
You have answered correctly: Do this, and you will live. Then, after introducing a parable responding that the one who showed mercy to the wounded was the neighbor, He adds: Go, and do likewise, that is, remember to love and support your neighbor who needs such mercy. Very clearly declaring that love alone, and not merely shown in word but proven by the execution of deeds, leads to eternal life.

Source: On the Gospel of Luke
[AD 215] Clement of Alexandria on Luke 10:29
Consequently God above thyself. And on His interlocutor inquiring, "Who is my neighbour? "
[AD 253] Origen of Alexandria on Luke 10:29-37
From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, Thou shalt love the Lord thy God; (Deut. 6:5.) and from Leviticus, Thou shalt love thy neighbour as thyself. (Lev. 19:18.) But these things were spoken against the followers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?

Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever thou spendest more, when I come again I will repay thee.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Luke 10:29
He [the Lord] teaches that the man going down was the neighbor of no one except of him who wanted to keep the commandments and prepare himself to be a neighbor to every one that needs help. This is what is found after the end of the parable, “Which of these three does it seem to you is the neighbor of the man who fell among robbers?” Neither the priest nor the Levite was his neighbor, but—as the teacher of the law himself answered—“he who showed pity” was his neighbor. The Savior says, “Go, and do likewise.”

Source: HOMILIES ON THE GOSPEL OF LUKE 34.2
[AD 379] Basil of Caesarea on Luke 10:29-37
This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.

Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:29-37
He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?

But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.

Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.

Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).

Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.

Or, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.

Or, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as horse and mule, (Ps. 32:9.) in order that by taking upon Him our body, He might abolish the weakness of our flesh.

But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but perchance the day of our Lord's resurrection? of which it was said, This is the day the Lord hath made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.

Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord, save on the Judgment day? For though Thou art ever every where, and though standing in the midst of us, art not perceived by us, yet the time will be in which all flesh shall behold Thee coming again. Thou wilt then restore what Thou owest to the blessed, whose debtor Thou art. Would that we were confident debtors, that we could pay what we had received!

For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on 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, 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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Luke 10:29
Some think that their neighbor is their brother, family, relative or their kinsman. Our Lord teaches who our neighbor is in the Gospel parable of a certain man going down from Jerusalem to Jericho.… Everyone is our neighbor, and we should not harm anyone. If, on the contrary, we understand our fellow human beings to be only our brother and relatives, is it then permissible to do evil to strangers? God forbid such a belief! We are neighbors, all people to all people, for we have one Father.

Source: HOMILY ON PSALM 14 (15)
[AD 430] Augustine of Hippo on Luke 10:29-37
(de Ev. l. ii. q. 19.) For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our mortality, because it rises, increases, wanes, and sets.

(ubi sup.) He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of the power of free will. Hence it follows, who stripped him of his raiment, and wounded him, and departed, for to that man sinning he gave a wound, but to us many wounds, since to one sin which we contract we add many.

(de q. Ev. l. ii. q. 19.) Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by sins, he is dead. And this is what is added, leaving him half dead.

(ubi sup.) Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the prophecies of the Prophets, in whose times the law of mankind could not heal, because by the Law came the knowledge not the doing away of sin.

(Serm. 171.) Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbour by birth, passed him by lying on the ground. And a Levite also came by, likewise his neighbour by birth; and he also despised him as he lay.

(ubi sup.) A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper, and it is said of him, He shall not slumber nor sleep who keeps Israel; (Ps. 128:4.) since being raised from the dead he dieth no more. (Rom. 6:9.) Lastly, when it was said to him, Thou art a Samaritan, and hast a devil, (John 8:48.) He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak.

He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness.

(Serm. 171.) For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as thou art, but mortal like unto thee. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt.

(Quæst. Ev. ii. 19.) The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit.

(de Quæst. Ev. ii. q. 19.) His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ.

(ubi sup.) Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.

(ubi sup.) The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, (2 Thess. 3:8) though it was lawful for him to be fed from the Gospel. (1 Cor. 9:14.) Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward.

(de. Doc. Chris. lib. i. c. 30.) Hereby we understand that he is our neighbour, to whomsoever we must show the duty of compassion, if he need it, or would have shown if he had needed it. From which it follows, that even he who must in his turn show us this duty, is our neighbour. For the name of neighbour has relation to something else, nor can any one be a neighbour, save to a neighbour; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. (Matt. 5:44.) Hence it is clear, that in this command by which we are bid to love our neighbour, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbour, representing Himself to have assisted the half dead man who lay in the way.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Luke 10:29-37
The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said unto Jesus, And who is my neighbour? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, ho falls into pride. But here when asking, who is my neighbour, he proves himself to be devoid of love for his neighbour, since he did not consider any one to be his neighbour, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. (1 John 4:20.)

After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that showed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:29-37
(20. Moral. c. 8.) Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:29-37
But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.

And rightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:29
But he, wishing to justify himself, said to Jesus: And who is my neighbor? What a great madness of vain glory! The lawyer, to capture the favor of the people, so that he might be seen to have responded wisely, first confesses that he does not know the command of the law, truly according to the Savior's judgment, wise and prudent in the law, but because he does not desire to humble himself with the little ones of Christ, but to justify himself, refusing to receive the blessed eyes of doves washed in the milk of innocence, with which he might see Christ's secrets. Indeed, to him the Lord thus tempered his response, teaching that anyone who shows mercy to another becomes his neighbor, and yet this same parable particularly signifies the Son of God himself, who deigned to become our neighbor through his humanity. For we should not interpret so the neighbor whom we are commanded to love as ourselves so above Christ, as to try to diminish and remove the moral teachings of mutual brotherhood under the rules of allegory.

Source: On the Gospel of Luke
[AD 1107] Theophylact of Ohrid on Luke 10:29-37
Now our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy neighbours. Be thou also their neighbour, not in place, but in affection and solicitude for them. And in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c.

Now he says not "descended," but "was descending." For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.

Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, (Rom. 5:12.) in the righteousness of Christ death was to be destroyed.

But He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought.

They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.

But He says, journeying, as though He purposely determined this in order to cure us.

Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.

Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; (Deut. 23:3.) but now in every nation he that feareth the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:29
After the Saviour praised him, the lawyers pride and arrogance knew no bounds. That is why he said, And who is my neighbour? that is, "Who is close to me?" (1) He imagined himself to be righteous and thought that there was no one like him and that no one could come close to him in virtue. He imagined that a righteous man could have as "neighbor" only another righteous man. Therefore wanting to show himself to be righteous and superior to all men, he says haughtily, And who is my neighbour? But the Saviour as Maker of all, knowing that all men are one creation, defines neighbour not according to deeds or merits, but according to human nature. "Do not think," He says, "that just because you are righteous, no one is like you. All mankind shares the same nature and thus all men are your neighbors. Therefore, you too must be a neighbor to them and be near to all, not by location, but by the disposition of your heart and by your care for others. Therefore I present to you a Samaritan as an example, to show you that no matter how different or foreign he may have seemed, he was the neighbor of the one in need of mercy. You also must show yourself to be a neighbor by your compassion, and even unasked you must go to the help of others." Thus we learn from this parable to be always ready to show mercy and to make haste to be near those in need of our help. But this parable also teaches us the goodness of God towards man. It was our human nature that was going down from Jerusalem, that is, was descending from tranquillity and peace, for Jerusalem means vision of peace. Where was man descending? To Jericho, a place sunk down low and suffocating with heat, that is, to a life of passions. See that He did not say, "went down," but, was going down. For fallen human nature is always inclined downwards, not just once of old, but continuously going down towards passionate life. And man fell among thieves, that is, among demons. For if a man did not come down from that high place where the spiritual mind rules, he would not fall among demons who strip the man, depriving him of his raiment of virtue, and then inflict the wounds of sin. They strip us of every good thought and of Gods protection, and when we are thus naked, they lay on the stripes of sin. They leave human nature half dead, that is, with a mortal body and an immortal soul. And human nature was left only half dead in the further sense that man did not lie completely in despair, but hoped to find salvation in Christ. Human nature had not yet been slain outright; though death had entered the world through Adams transgression, death was soon to be abolished by the righteousness of Christ. The priest and the Levite signify the law and the prophets, who desired to make human nature righteous, but were unable to do so. For it is not possible, says Paul, that the blood of bulls and goats should take away sin. [Heb. 10:4] The law and the prophets took pity on man and sought to heal him. But they were defeated by the severity of the wounds of sin, and they passed into the past. This is what it means that they passed by. The law came and stood over the fallen man, but since it could not heal him, it turned away in revulsion and went on theother side. See that the words as it happened also have a certain spiritual meaning. For indeed the law was not given for the express purpose [of healing the wounds of sin, for Christ, not the law, was to be the healing of Adams wound]. Instead, the law was given [as a stopgap measure] on account of human weakness which could not immediately receive the mystery of Christ. This is why He says that it was as it happened, or, as we say, "by chance," and not intentionally, that the priest, signifying the law, came to heal the man. But our Lord and God, Who for our sake was made a curse [Gal. 3:13], and was called a Samaritan [Jn. 8:48], journeyed to us, that is, His journey had as its very purpose and goal our healing. He did not just catch a glimpse of us as He happened to pass by: He actually came to us and lived together with us and spoke to us. Therefore He at once bound up our wounds. He no longer permitted wickedness to operate in us freely and at will, but He bound and restrained our sinfulness and poured on oil and wine. Oil is the word of teaching which exhorts us to virtue by the promise of good things; wine is the word of teaching leading us towards virtue by the fear of punishment. For example, when you hear the Lord say, Come unto Me and I will give you rest [Mt. 11:28], this is the oil of gladness and rest. And it is the same when He says, Come ye and inherit the kingdom prepared for you [Mt. 25:34]. But when He says, "Depart into darkness [Mt. 25:30], this is the wine of sharp teaching which stings as it cleanses our wounds. You may also understand it this way: oil represents Christs human actions and wine represents His divine actions, for I may say that the Lord acted at times as a man and at times as God. When He ate and drank and relaxed, not displaying the austerity and asceticism of John the Forerunner, this is the oil. But His extraordinary fasting, His walking on the water, and all His mighty deeds of divine power, these are the wine. We can compare Christs divinity to wine, which no one could tolerate if it were poured onto a wound, unless it were tempered with oil, that is, accompanied by His humanity. Therefore, since Christ has saved us both by His divinity and by His humanity, this is why it is said that oil and wine were poured out. And at every baptism those who are baptized are delivered from wounds of the soul when they are chrismated with the oil of myrrh and then immediately commune of the divine Blood. The Lord lifted up our wounded nature upon His own beast of burden, namely, upon His own Body. For He made us members of Himself and communicants of His own Body; and when we were lying down, wounded, He raised us up to His own dignity, making us one Body with Himself. The inn is the Church, which receives all. (2) But the law did not receive all. For the law says, the Ammanite and the Moabite shall not enter into the Church of God [Dt. 23:3] But now, from every tribe and people, God accepts those who fear Him and who desire to believe and to become a member of Christs Body, the Church. God receives all, even sinners and publicans. See the preciseness of His expression, how He says that the Samaritan brought him to an inn, and took care of him. Before he brought him to the inn, he had only bound his wounds. What then am I saying? That when the Church had been established, becoming the inn which receives all, and was increased by the faith of nearly all peoples, then there were the gifts of the Holy Spirit, and the grace of God was spread far and wide. You may learn this from the Acts of the Apostles. The innkeeper is a type and symbol of every apostle, teacher, and archpastor, to whom the Lord gave two pence, representing the two Testaments, Old and New. Just as both coins bear the image of the one king, so do both Testaments bear the words of the same God. When the Lord ascended into the heavens He left these two coins in the hands of the Apostles, and in the hands of the bishops and teachers of every generation. And He said to them, And whatsoever thou spendest more of thine own, I will repay thee. Indeed the Apostles spent much more of their own—with great labors they sowed the word of teaching everywhere. And those teachers in each generation who have explained the Old and the New Testaments have also spent much of their own, for which they will be rewarded when the Lord returns at the second coming. Then may each of them say to him, "Lord, Thou gayest me two pence; behold, another two pence have I spent of mine own." And to him the Lord will answer, "Well done, thou good servant."
[AD 1274] Pseudo-Augustine on Luke 10:29-37
(Hypognos. lib. 3.) Or by Jerusalem, which is by interpretation "the sight of peace," we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon.

(ubi sup.) For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.

(ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.

Source: Catena Aurea by Aquinas
[AD 1274] Ancient Greek Expositor on Luke 10:29-37
(Severus) He has well used the general term. For He says not, "a certain one went down," but, a certain man, for his discourse was of the whole human race.

(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law.

Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Luke 10:30-35
One of the elders wanted to interpret the parable as follows. The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience. The beast is the Lord’s body. The pandochium (that is, the stable), which accepts all who wish to enter, is the church. The two denarii mean the Father and the Son. The manager of the stable is the head of the church, to whom its care has been entrusted. The fact that the Samaritan promises he will return represents the Savior’s second coming.…The Samaritan, “who took pity on the man who had fallen among thieves,” is truly a “guardian,” and a closer neighbor than the Law and the Prophets. He showed that he was the man’s neighbor more by deed than by word. According to the passage that says, “Be imitators of me, as I too am of Christ,” it is possible for us to imitate Christ and to pity those who “have fallen among thieves.” We can go to them, bind their wounds, pour in oil and wine, put them on our own animals, and bear their burdens. The Son of God encourages us to do things like this. He is speaking not so much to the teacher of the law as to us and to everyone when he says, “Go and do likewise.” If we do, we will receive eternal life in Christ Jesus, to whom is glory and power for ages of ages. Amen.

Source: HOMILIES ON THE GOSPEL OF LUKE 34.3, 9
[AD 397] Ambrose of Milan on Luke 10:30-35
Jericho is an image of this world. Adam, cast out from Paradise, that heavenly Jerusalem, descended to it by the mistake of his transgression, that is, departing from the living to hell, for whom change not of place but of conduct made the exile of his nature. He was greatly changed from that Adam who enjoyed eternal blessedness. When he turned aside to worldly sins, Adam fell among thieves, among whom he would not have fallen if he had not strayed from the heavenly command and made himself vulnerable to them. Who are those thieves, if not the angels of night and darkness, who sometimes transform themselves into angels of light but cannot persevere? These first steal the clothes of spiritual grace that we have received and are then accustomed to inflict wounds. If we preserve unstained the garments that we have put on, we cannot feel the robbers’ blows. Beware, for fear that you are first stripped as Adam was first stripped of the heavenly command, defrauded of protection, and divested of the garment of faith. He received a mortal wound by which the whole human race would have fallen if that Samaritan, on his journey, had not tended his serious injuries.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.73
[AD 397] Ambrose of Milan on Luke 10:30-35
That extraordinary Samaritan did not himself shun him whom the priest and the Levite had shunned. In the name of a sect, you may not shun him whom you will admire by interpretation of the word. Indeed, “guard” is signified by the name Samaritan. The interpretation means this. Who is the Guard, if not, “The Lord preserves the infants”? Thus, as there is one Jew in the letter and another in the spirit, so there is one Samaritan in public, another in secret. Here the Samaritan is going down. Who is he except he who descended from heaven, who also ascended to heaven, the Son of man who is in heaven? When he sees half-dead him whom none could cure before, like her with an issue of blood who had spent all her inheritance on physicians, he came near him. He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.74
[AD 397] Ambrose of Milan on Luke 10:30-35
“And bound up his wounds, pouring in oil and wine.” That Physician has many remedies with which he is accustomed to cure. His speech is a remedy. One of his sayings binds up wounds, another treats with oil, another pours in wine. He binds wounds with a stricter rule. He treats with the forgiveness of sins. He stings with the rebuke of judgment as if with wine.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.75
[AD 397] Ambrose of Milan on Luke 10:30-35
“The next day,” what is this next day, if not that day of the Lord’s resurrection, of which it was said, “This is the day which the Lord has made”? “He took out two coins, and gave them to the host, and said, ‘Take care of him.’ ”

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.79
[AD 397] Ambrose of Milan on Luke 10:30-35
What are those two coins, unless perhaps the two Testaments that contain revealed within them the image of the eternal King, at the price of whose wounds we are healed? Precious blood redeemed us, that we may avoid the sores of final death.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.80
[AD 397] Ambrose of Milan on Luke 10:30-35
Blessed is that innkeeper who can care for another’s wounds. Blessed is he to whom Jesus says, “Whatever you shall spend over and above, I will repay you.” A good steward is one who also spends over and above. Paul is a good steward, whose sermons and epistles overflow with the knowledge that he received. He followed the moderate command of the Lord with almost immoderate effort of mind and body, so that he raised many from deep sorrow by the stewardship of spiritual exhortation. He was a good keeper of his inn, in which the ass knows his master’s crib and the flocks of lambs are enclosed. He feared that the way would be easy for ravening wolves howling outside the corrals to attack the sheepfolds.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.82
[AD 430] Augustine of Hippo on Luke 10:30-35
Robbers left you half-dead on the road, but you have been found lying there by the passing and kindly Samaritan. Wine and oil have been poured on you. You have received the sacrament of the only-begotten Son. You have been lifted onto his mule. You have believed that Christ became flesh. You have been brought to the inn, and you are being cured in the church.That is where and why I am speaking. This is what I too, what all of us are doing. We are performing the duties of the innkeeper. He was told, “If you spend any more, I will pay you when I return.” If only we spent at least as much as we have received! However much we spend, brothers and sisters, it is the Lord’s money.

Source: SERMON 179A.7-8
[AD 735] Bede on Luke 10:30
But Jesus, looking up, said: A certain man was going down from Jerusalem to Jericho. This man is understood to be Adam in the human race. Jerusalem, that heavenly city of peace, from whose happiness he fell into this mortal and miserable life. How well Jericho, which is interpreted as the moon, signifies, variously, indeed, labors of sins and errors, always uncertain.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:30
And he fell among robbers. Understand the robbers to be the devil and his angels, upon whom, because he was descending, he fell. For unless he was first internally swollen, he would not so easily fall by external temptation. For it is a very true saying, which says: Before ruin, the heart is exalted (Proverbs 16).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:30
And they stripped him. Namely, they deprived him of the glory of immortality and the garment of innocence. For this is the first robe with which, according to another parable, the prodigal son, returning through repentance, is adorned, and which the first parents lost, realizing they were naked, and clothed themselves with tunics of mortal nature.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:30
And after inflicting wounds, they went away, leaving him half-dead. The wounds are sins, by which, violating the integrity of human nature, they implanted a kind of seedbed of increasing death (so to speak), into the wearying bowels. But they went away, not ceasing from ambushes at all, but by concealing the frauds of the same snares. They left him half-dead because they could strip away the happiness of immortal life, but could not abolish the sense of reason. For in that part where he can understand and know God, man is alive. But from that part where he decays in sins and fails in misery, he is dead and defiled with a deadly wound.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:31
It happened that a certain priest was going down the same way, and upon seeing him, he passed by. Similarly, a Levite, when he was near the place and saw him, passed by. The priest and the Levite, who, seeing the wounded man, passed by, are the priesthood and ministry of the Old Testament, where through the decrees of the law the wounds of the languishing world could only be shown, but not healed, because it was impossible (as the Apostle says) for the blood of bulls and goats to take away sins (Hebrews 9).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:33
However, a certain Samaritan, as he was traveling, came near him, and seeing him, was moved with compassion. The Samaritan, which means "guardian," signifies the Lord, about whom the prophet most rightly prays, so that he may not fall upon these robbers. He says, "Guard me from the snare they have set for me, and from the traps of those who work iniquity" (Psalm 140). Who, for us men and for our salvation, descending from heaven, undertook the journey of this present life, and came near to him who was languishing with inflicted wounds, that is, being made in the likeness of men and found in human form (Philippians 2), became close to us by taking on our compassion and was made a neighbor through the consolation of mercy.

Source: On the Gospel of Luke
[AD 311] Methodius of Olympus on Luke 10:34
Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves,

Source: Methodius Oration on the Psalms
[AD 735] Bede on Luke 10:34
And approaching, he bound up his wounds, pouring on oil and wine. Sins, which he found in men, he restrained by reproving, instilling hope of pardon in those who repent, and terror of punishment in those who sin. For he binds up the wounds when he commands: "Repent," he pours oil when he adds: "for the kingdom of heaven is at hand" (Matthew 3). He also pours wine when he says: "Every tree that does not produce good fruit will be cut down and thrown into the fire" (ibid.).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:34
And setting him on his own beast, he brought him to an inn, and took care of him. His beast is the flesh, in which he deigned to come to us. And he set the wounded man on it because he bore our sins in his body on the wood (1 Peter 2); and according to another parable, having found the sheep that had strayed, he placed it on his shoulders and brought it back to the flock (Luke 15). Therefore, to be set on the beast is to believe in the very Incarnation of Christ, to be initiated into his mysteries, and simultaneously to be protected from the enemy's attack. The inn is the present Church, where travelers are refreshed, returning from this pilgrimage to the eternal homeland. And rightly so, he brought him to the inn, having set him on the beast, for no one will enter the Church unless baptized, unless united to the body of Christ.

Source: On the Gospel of Luke
[AD 202] Irenaeus on Luke 10:35
Who had fallen among thieves,
[AD 735] Bede on Luke 10:35
And the next day he took out two denarii and gave them to the innkeeper, and said: Take care of him. The next day is after the Lord's resurrection. For even before, through the grace of his Gospel, he had enlightened those who sat in darkness and in the shadow of death (Luke 1), but more so, after the celebration of the resurrection, the splendor of perpetual light shone forth. The two denarii are the two Testaments, in which the name and image of the eternal King is contained. For Christ is the end of the law (Romans 10). The two denarii were given to the innkeeper the next day: because at that time he opened their minds to understand the Scriptures (Luke 24). The next day the innkeeper received the denarii, by whose value he would heal the wounded, because the Holy Spirit came and taught the apostles all truth (John 16), so they might steadfastly teach the nations and preach the Gospel.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:35
And whatever more you spend, I will repay you when I return. The innkeeper spends more than he received in the two denarii, when the Apostle says: Concerning virgins I have no commandment of the Lord, but I give my advice (1 Corinthians 7). And likewise: The Lord ordained that those who preach the Gospel should live of the Gospel (1 Corinthians 9). But we did not use this power, lest we should hinder any of you (1 Thessalonians 2). To whom, returning, the debtor will repay what he promised, because the Lord, coming in judgment, says: Because you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord (Matthew 25).

Source: On the Gospel of Luke
[AD 215] Clement of Alexandria on Luke 10:36
"Which "said He, "of them was neighbour to him that suffered these things? "and on his answering, "He that showed mercy to him "(replied),
[AD 397] Ambrose of Milan on Luke 10:36-37
Since no one is closer than he who tended to our wounds, let us love him as our Lord, and let us love him as our neighbor. Nothing is so close as the head to the members. Let us also love him who is the follower of Christ, let us love him who in unity of body has compassion on another’s need.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.84
[AD 430] Augustine of Hippo on Luke 10:36-37
God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, “As a neighbor and as one’s own brother, so did I please.” Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God’s goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him.

Source: CHRISTIAN INSTRUCTION 33
[AD 735] Bede on Luke 10:36
Which of these three do you think was a neighbor to the man who fell into the hands of robbers? And he said: The one who showed mercy towards him. According to the letter, the Lord's judgment is clear: no one is more our neighbor than the one who shows mercy, if to a citizen of Jerusalem, neither the priest nor the Levite from the same people, indeed born and raised in the same city, but a resident of a foreign nation, because he showed more mercy, became a neighbor. In a more sacred understanding, since no one is more a neighbor than the one who healed our wounds, let us love him as the Lord our God, let us love him as a neighbor. For nothing is so close as the head to the members. Let us also love him who is an imitator of Christ. This is indeed what follows:

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:37
And Jesus said to him: Go and do likewise. That is, so that you may truly show that you love your neighbor as yourself, perform with devotion whatever you can to help his spiritual necessity.

Source: On the Gospel of Luke
[AD 253] Origen of Alexandria on Luke 10:38-42
The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)

Source: Catena Aurea by Aquinas
[AD 373] Ephrem the Syrian on Luke 10:38-42
Mary came and sat at his feet. This was as though she were sitting on firm ground at the feet of him who had forgiven the sinful woman her sins. She had put on a crown in order to enter into the kingdom of the Firstborn. She had chosen the better portion, the Benefactor, the Messiah himself. This will never be taken away from her. Martha’s love was more fervent than Mary’s, for before he had arrived there, she was ready to serve him. “Do you not care that my sister has left me to serve alone?” When he came to raise Lazarus to life, she ran and came out first.

Source: COMMENTARY ON TATIAN’S DIATESSARON 8.15
[AD 379] Basil of Caesarea on Luke 10:38
Now every work and word of our Savior is a rule of piety and virtue For to this enddid He put on our body, that as much as we can we might imitate His conversation.
It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.
[AD 379] Basil of Caesarea on Luke 10:38-42
(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.

(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:38-42
For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.

May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Luke 10:38-42
Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: “Mary has chosen the good portion, which shall not be taken away from her.” So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside. Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word.… Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.85-86
[AD 407] John Chrysostom on 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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Luke 10:38-42
(Ser. 103.) But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, "O blessed are they who have been thought worthy to receive Christ into their houses," grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder. Martha then, setting about and preparing to feed our Lord, was occupied in serving; but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

(ubi sup.) Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.

(ubi sup.) Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was labouring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, dost thou not care that my sister hath left me to serve alone? For Mary was absorbed in the sweetness of our Lord's words; Martha was preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, "Rise, and help thy sister?" Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Serm. 104.) What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

(Serm. 104.) Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

(de Qu. Evang. l. ii. q. 30.) Now mystically, by Martha's receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus' feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Luke 10:38-42
The Lord had a body. And just as he deigned to assume a physical body for our sake, so also did he deign to be hungry and thirsty. As a result of the fact that he deigned to be hungry and thirsty, he condescended to be fed by those he himself enriched. He condescended to be received as a guest, not from need but from favor.Martha was busy satisfying the needs of those who were hungry and thirsty. With deep concern, she prepared what the Holy of Holies and his saints would eat and drink in her house. It was an important but transitory work. It will not always be necessary to eat and drink, will it? When we cling to the most pure and perfect Goodness, serving will not be a necessity.

Source: SERMONS 255.2
[AD 430] Augustine of Hippo on Luke 10:38-42
What was Mary enjoying while she was listening? What was she eating? What was she drinking? Do you know? Let’s ask the Lord, who keeps such a splendid table for his own people, let’s ask him. “Blessed,” he says, “are those who are hungry and thirsty for justice, because they shall be satisfied.” It was from this wellspring, from this storehouse of justice, that Mary, seated at the Lord’s feet, was in her hunger receiving some crumbs. You see, the Lord was giving her then as much as she was able to take. But as for the whole amount, which he was going to give at his table of the future, not even the disciples, not even the apostles themselves, were able to take in at the time when he said to them, “I still have many things to say to you, but you are unable to hear them now.” …What was Mary enjoying? What was she eating? I’m persistent on this point, because I’m enjoying it too. I will venture to say that she was eating the one she was listening to. I mean, if she was eating truth, didn’t he say himself, “I am the truth”? What more can I say? He was being eaten, because he was the Bread. “I,” he said, “am the bread who came down from heaven.” This is the bread which nourishes and never diminishes.

Source: SERMON 179.5
[AD 430] Augustine of Hippo on Luke 10:38-42
At present alleluia is for us a traveler’s song, but this tiresome journey brings us closer to home and rest where, all our busy activities over and done with, the only thing that will remain will be alleluia.That is the delightful part that Mary chose for herself, as she sat doing nothing but learning and praising, while her sister, Martha, was busy with all sorts of things. Indeed, what she was doing was necessary, but it wasn’t going to last.

Source: SERMON 255.1-2
[AD 435] John Cassian on Luke 10:38-42
To cling always to God and to the things of God—this must be our major effort, this must be the road that the heart follows unswervingly. Any diversion, however impressive, must be regarded as secondary, low-grade and certainly dangerous. Martha and Mary provide a most beautiful scriptural paradigm of this outlook and of this mode of activity. In looking after the Lord and his disciples, Martha did a very holy service. Mary, however, was intent on the spiritual teaching of Jesus, and she stayed by his feet, which she kissed and anointed with the oil of her good faith.… In saying “Mary chose the good portion,” he was saying nothing about Martha, and in no way was he giving the appearance of criticizing her. Still, by praising Mary he was saying that the other was a step below her. Again, by saying “it will not be taken away from her,” he was showing that Martha’s role could be taken away from her, since the service of the body can only last as long as the human being is there, whereas the zeal of Mary can never end.

Source: CONFERENCE 1.8
[AD 444] Cyril of Alexandria on Luke 10:38-42
By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.

Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Luke 10:38-42
(6. Mor. c. 18.) Or by Mary who sat and heard our Lord's words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha's care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary's part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:38
It happened, as they were going, that he entered a certain village, and a certain woman named Martha welcomed him into her house. And she had a sister named Mary. This reading is beautifully connected to the preceding one. For as that one designates love of God and neighbor through words and parables, this one designates it through deeds and truth. These two beloved sisters of the Lord demonstrate the two spiritual lives by which the present holy Church is exercised. Indeed, Martha represents the active life, by which we are united to our neighbor in charity; Mary represents the contemplative life, by which we long for the love of God. For the active life is to give bread to the hungry, to teach the ignorant the word of wisdom, to correct the erring, to bring back the proud to the way of humility, to take care of the sick, to dispense what is expedient to each one, and to foresee how those entrusted to us may be able to subsist. The contemplative life, however, is to retain the love of God and neighbor with the whole mind, but to rest from external action, adhering solely to the desire of the Creator, so that one no longer wishes to act but, having cast aside all cares, the soul burns with the desire to behold the face of its Creator, so that it regrets to bear the burden of the corruptible flesh and with all its desires aspires to join the hymnic choirs of angels, to be mixed with the heavenly citizens, to rejoice in the eternal incorruption in the sight of God.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:38-42
The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Luke 10:38-42
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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Luke 10:39
And she also, sitting beside the feet of the Lord, listened to His word, but Martha was distracted by frequent ministering. No one doubts that these things suit both lives. And the uniform perfection of the contemplative life is indeed to have a mind stripped of all earthly things, and, as much as human weakness allows, to unite with Christ. But the frequent ministry of active life is taught by the Master of the nations, who in the numerous statements of his Epistles, recounts his labors by land and sea for Christ, his dangers. In which, also commending the visions and revelations of the Lord, he signifies that he was also completed in the speculative virtue, which is imitable by very few. Hence he says: For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause (II Cor. V).

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:40
And she stood and said: Lord, do you not care that my sister has left me to serve alone? Tell her therefore to help me. He speaks from the perspective of those who, still ignorant of divine contemplation, consider that the work of brotherly love alone is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this. And it is well described that Martha stood while Mary sat beside the feet of the Lord, because the active life toils in laborious struggle, while the contemplative life, with the tumults of vices pacified, enjoys the desired repose of the mind in Christ.

Source: On the Gospel of Luke
[AD 215] Clement of Alexandria on Luke 10:41
Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her."

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 735] Bede on Luke 10:41
And the Lord answered and said to her: Martha, Martha, you are anxious and troubled about many things, but only one thing is necessary. And blessed David, defining this one thing necessary for man, desires to continually cling to God, saying: But it is good for me to cling to God, to put my hope in the Lord God (Psalm LXXII). And elsewhere: One thing I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord, and to inquire in His temple (Psalm XXVI). Therefore, one and only theology, that is, contemplation of God, to which all merits of justifications and all studies of virtues are justly postponed.

Source: On the Gospel of Luke
[AD 735] Bede on Luke 10:42
Mary has chosen the best part, which will not be taken away from her. Behold, the part of Martha is not blamed, but Mary’s is praised. For he does not say that Mary has chosen a good part, but the best, so that Martha's part may also be indicated as good. But why the part of Mary is the best is explained when it is said: Which will not be taken away from her. For the active life ceases with the body. For who will give bread to the hungry in the eternal homeland, where no one is hungry? Who will give drink to the thirsty, where no one thirsts? Who will bury the dead, where no one dies? Therefore, with the present age, the active life is taken away. But the contemplative life begins here, so that it may be perfected in the heavenly homeland. For the fire of love that begins to burn here, when it sees the very one whom it loves, burns more intensely in love. Therefore the contemplative life is by no means taken away, because it is perfected with the light of the present age being withdrawn.

Source: On the Gospel of Luke