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1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus. 12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. 17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 And they that were vexed with unclean spirits: and they were healed. 19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. 20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24 But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. 27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: 48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
[AD 215] Clement of Alexandria on Luke 6:1
"And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: "Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first;
[AD 220] Tertullian on Luke 6:1
For from the Creator's Scripture, and from the purpose of Christ, there is derived a colourable precedent -as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread. Even he remembered that this privilege (I mean the dispensation from fasting) was allowed to the Sabbath from the very beginning, when the Sabbath-day itself was instituted.

[AD 373] Ephrem the Syrian on Luke 6:1-5
“Behold, your disciples are doing what is not lawful to do on the sabbath.” Our Lord had instructed them in advance and trained them in the truth of the just, so that whenever he dispensed from the law fully, they would not be alarmed. His Father had also dispensed from sabbaths to show that the sabbath was of his own making. He was also continuing to dispense from it that he might show that these were discerning remedies, proposed by the skilled physician for the pain which stretches from the sole of the foot to the head.

[AD 397] Ambrose of Milan on Luke 6:1-5
Not only in the form of expression, but in His very practice and mode of action, did the Lord begin to absolve man from the observance of the old law. Hence it is said, And it came to pass that he went through the corn fields, &c.

But the Lord proves the defenders of the law to be ignorant of what belongs to the law, bringing the example of David; as it follows, And Jesus answering said to them, Have ye not read so much as this, &c.

But herein is a great mystery. For the field is the whole world, the corn is the abundant harvest of the saints in the seed of the human race, the ears of corn are the fruits of the Church, which the Apostles shaking off by their works fed upon, nourishing themselves with our increase, and by their mighty miracles, as it were out of the bodily husks, plucking forth the fruits of the mind to the light of faith.

Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the work. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance. Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests' bread was to come over to the use of the people, or that we ought to imitate the priests' life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. (1 Pet. 2:5.) But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.

[AD 397] Ambrose of Milan on Luke 6:1-5
The Lord Jesus begins to divest man [people] of the observation of the old law and clothes him with the new covering of grace not only through the understanding of words but also through the very usage and appearance of actions. Already on the sabbath, he leads him through the cornfields, that is, he brings him to what abounds in fruit. What the sabbath, the standing corn, and the ears mean to him is no small mystery. The field is this whole world, and the standing corn of the field is an abundant fruitfulness of saints in the sowing of the human race. The ears of the field are the fruits of the church that the apostles scattered with their works and on which they fed, sustaining themselves on our progress. The corn was already standing rich in abundant ears of virtues. The fruits of our merit are compared with these, because they also wither in a shower or are parched by the sun or soaked by the rain or shattered by storms or hoarded by the reapers in the storehouses of the blessed granaries. The earth has already received the Word of God, and the nourishing field sown with heavenly seed has brought forth abundant fruit. The disciples hungered for the salvation of humankind, and by the splendid miracles of their works they plucked as if from the husks of their bodies fruits of their minds to the light of faith. The Jews thought that this was not permitted on the sabbath, but Christ through the gift of new grace designated the idleness of the law as a work of grace.

[AD 403] Epiphanius of Salamis on Luke 6:1-5
(cont. Hær. l. i. Hær. xxx. 32.) On the sabbath day then they were seen passing through the corn fields, and eating the corn, showing that the bonds of the sabbath were loosened, when the great Sabbath was come in Christ, Who made us to rest from the working of our iniquities.

[AD 407] John Chrysostom on Luke 6:1-5
(Hom. 39. in Matt.) For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath.

(ut sup.) And mark, that whenever the Lord speaks for His servants, (i. e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself, He introduces His Father; as in that place, My Father worketh hitherto, and I work. (John 5:17.)

(ubi sup.) But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not, man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man should bow his neck to the sabbath.

[AD 444] Cyril of Alexandria on Luke 6:1-5
But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ's disciples, as it follows, And certain of the Pharisees said unto them, Why do ye, &c. Tell me now, when a table is set before you on the sabbath day; do you not break bread? Why then do you blame others?

As if He said, Whereas the law of Moses expressly says, Give a righteous judgment, and ye shall not respect persons in judgment, (Deut. 1:16, 17.) how now do ye blame My disciples, who even to this day extol David as a saint and prophet, though he kept not the commandment of Moses?

[AD 444] Cyril of Alexandria on Luke 6:1-5
Now although David acted contrary to what the law approves, he is rightly and justly esteemed by us as worthy of all admiration because he was truly a saint and prophet. Since the law of Moses expressly commands justice and does not consider the person being judged, “how,” he says, “do you condemn my disciples while you still admire as a saint and prophet the blessed David, although he did not keep Moses’ command?”There is clearly indicated to us by the loaves of the showbread the bread that comes down from heaven to be set upon the holy tables of the churches and all the furniture of the table. Bread used for the performance of its mystical service was a plain type of the divine treasures. Spiritually the bread signifies the twelve apostles, of whom we shall speak in due order when our comments reach the disciples themselves.

[AD 450] Isidore of Pelusium on Luke 6:1-5
(Isidore. l. i. Ep. 110.) He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. And it is plain that this was so from the fact, that the Apostles plucked ears of corn and ate them, for at that time the ears are weighed down by the fruit.

[AD 636] Isidore of Seville on Luke 6:1
He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. Andit is plain that this was so from the fact, that the Apostles plucked ears of corn and ate them, for at that time the ears are weighed down by the fruit.
[AD 735] Bede on Luke 6:1
And it happened on the second-first Sabbath, as he was passing through the cornfields, his disciples began to pluck the ears of corn, and rubbed them in their hands, and did eat. This is what Mark says, that because of the great number of those who came to be healed, the disciples did not even have time to eat, and thus were as hungry men. But that they plucked the ears of the crops with their hands, and comforted their hunger, is an indication of a more austere life, not seeking prepared feasts, but simple food. And note that the first apostles of the Savior break the letter of the Sabbath, against the Ebionites, who, while accepting the other apostles, reject Paul as a transgressor of the law. Wherefore Luke properly calls this day, when the letter of the Sabbath began to be dissolved, a second-first Sabbath, wishing to intimate that the observance of the legal Sabbath ought henceforth to cease, and the freedom of the natural Sabbath, which was similar to the other days up to the times of Moses, ought to be restored. So that just as the Church is saved not by circumcision or the ceremonies of the law, but by the faith of Abraham, who was justified while uncircumcised through love working, so also this ought to be commended as nothing other than a spiritual Sabbath, in which even Abraham always rested from servile, that is, sinful action, through the sevenfold grace of the Holy Spirit to God. Therefore, the Sabbath of this time, in which it is lawful to do useful things as on the other days, to distinguish it from the Jewish Sabbath, on which it was not allowed to travel, to gather wood, or to do other necessary things, is called second-first. Namely, this is preferred to the first in the order of time, because it was observed by the fathers in countless ages before the law, as it is now. Or certainly it signifies by the grace of the gift that nothing else is meant by second-first than that the superior Sabbath is understood to be above the inferior. For the first man is of the earth, earthy; the second man is the Lord from heaven, heavenly. Nor is it wrong to call the Lord Jesus Christ the second-first Adam, who by merit and grace certainly preceded the first Adam by no human birth order, according to what his precursor said of him: "He who comes after me is preferred before me, for he was before me" (John 1). It can also be understood that the second-first Sabbath, the same Sabbath of the New Testament, is both the second and the first. Second, because it is observed by us after the legal Sabbath. First, because it was observed by the ancient just ones before the decrees of the law. Mystically, the disciples pass through the cornfields, those of which the Lord said, "Lift up your eyes, and look on the fields; for they are white already to harvest, and he that reapeth receiveth wages" (John 4). And it is better to hunger for this than to understand it as the salvation of men, for whom the foremost of the reapers, once hungering in prayers, shortly heard, upon the dishes being shown which he desired, "Arise, Peter, kill and eat" (Acts 10). And the wonderful concord of the sacrament is that there, beasts are ordered to be killed and eaten, and here the ears of corn are reported to be rubbed and nonetheless eaten. This means: Mortify your members which are upon the earth, and put off the old man with his deeds (Col. 3). For no one otherwise transitions into the body of Christ, nor does a teacher otherwise feed on the fruits of his advancement. Thus, to pluck the ears of corn is to remove men from an earthly intention, where they had only fixed the root of their mind, as it were. To rub them with hands is to strip the purity of mind from carnal concupiscence, like husks and chaff. To eat the grains is for each person cleansed from all filthiness of flesh and spirit to be incorporated into the members of the Church through the mouths of preachers. And it is well reported that the disciples did this before the Lord in Mark, preceding him, for it is necessary that the preacher's word precedes, and thus illuminates the heart of the listener by the grace of heavenly visitation.

[AD 735] Bede on Luke 6:1-5
For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life, not seeking for prepared meats, but mere simple food.

But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it chiefly refers to Him.

For they bruise the ears in their hands, because, when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts.

[AD 1107] Theophylact of Ohrid on Luke 6:1-5
Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a sabbath because of the feast, and hence they gave to the principal sabbath the name of the second-first, as being the second in consequence of the festival of the day preceding.

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

[AD 735] Bede on Luke 6:2
But some of the Pharisees said to them: "What are you doing that is not lawful on the Sabbaths?" Other Evangelists narrate that this was rather objected to the Lord Himself. But whether these words were said to them, or to His disciples, or by many accusing both here and there (for no Evangelist could write falsely), nevertheless, because whatever is done by the disciples, reflects upon Him whose teaching they follow in acting, He immediately, according to what Isaiah says, "And He shall reprove with equity for the meek of the earth" (Isa. XI), overcomes the false defenders of the law with true examples of the saints. For He says:

[AD 202] Irenaeus on Luke 6:3
And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of corn, rubbing them in their hands, "Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the show-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone? "

[AD 735] Bede on Luke 6:3
Have you not read what David did when he was hungry, he and those who were with him, how he entered the house of God and took the showbread, and ate, and gave it to those who were with him, which is not lawful to eat except for the priests alone? The history of the Kings recounts that blessed David, avoiding Saul's traps, came to the priest Abimelech in Nob and asked for food for himself and his followers. But finding no common bread, and only after learning that the young men had been clean from women since the day before yesterday, the priest did not hesitate to give the consecrated bread, deeming it better, in the prophet's words: I desire mercy and not sacrifice (Matt. IX), to save men from the danger of hunger than to offer a sacrifice to God. For the sacrifice pleasing to God is the salvation of men. Therefore, the Lord opposes the calumniating Pharisees and says: If David is holy and Abimelech the high priest is not reproached by you, but each is excused with a plausible explanation for breaking the command of the law, and hunger is the reason, why do you not approve the same hunger in the apostles as you approve in others? Although there is much difference in this too, these rub the ears of grain with their hands on the Sabbath, those eat the Levitical bread and approached the Sabbath solemnity. For the showbread was baked before the Sabbath and laid on the sacred table on the Sabbath morning, twelve in pairs facing each other, with two golden bowls full of incense placed on top. They remained until the next Sabbath, and then others were brought in their place, and those were given to the priests. With the incense burned in the sacred fire where all holocausts used to be made, more incense was added on top of the other twelve loaves. Thus, when David arrived and took the consecrated loaves, it figuratively showed that the priestly food was to be transferred to the use of the people. Whether because we all ought to imitate the priestly life, or because all the children of the Church are priests. For we are anointed into a holy priesthood, offering ourselves as spiritual sacrifices to God.

[AD 220] Tertullian on Luke 6:5
Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it? " In order that He might, whilst allowing that amount of work which He was about to perform for a soul, remind them what works the law of the Sabbath forbade-even human works; and what it enjoined-even divine works, which might be done for the benefit of any soul, He was called "Lord of the Sabbath," because He maintained the Sabbath as His own institution.

[AD 735] Bede on Luke 6:5
And he said to them, because the Son of Man is also Lord of the Sabbath. If, he said, King David who was fed with priestly food is excusable, and according to the faith of another Gospel, the priests violating the Sabbath through temple service are without crime, how much more the Son of Man, who is the true King and true Priest, and therefore the Lord of the Sabbath, is not held liable for the offense of plucking ears of grain on the Sabbath.

[AD 378] Titus of Bostra on Luke 6:6
When the eyes of all were, as it were riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth your hand; I command you, Who created man. But he who had the withered hand hears, and is made whole hole, as it follows, And be stretched it, and it was restored. But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and commune done with another what they should do to Jesus.
[AD 378] Titus of Bostra on Luke 6:6-11
When the eyes of all were, as it were, riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth thy hand; I command thee, Who created man. But he who had the withered hand hears, and is made whole, as it follows, And he stretched it, and it was restored. But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and communed one with another what they should do to Jesus.

[AD 397] Ambrose of Milan on Luke 6:6-11
Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the work. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance. Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests' bread was to come over to the use of the people, or that we ought to imitate the priests' life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. (1 Pet. 2:5.) But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.

The Lord now proceeds to another work. For He who had determined to make the whole man safe, was able to cure each member. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogue and taught.

But the law by things present prefigured the form of things future, among which surely the days of rest to come are to be not from good works but from evil. For although secular works may be given up, yet it is no idle act of a good work to rest in the praise of God.

You have heard then the words of Him who says, Stretch forth thy hand. That is a frequent and common cure, and thou that thinkest thy hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help thy neighbour, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches thee; stretch it forth to the Lord, to ask pardon of thy sins; as the hand is stretched forth so is it healed. (1 Kings 13:5, 6.)

[AD 397] Ambrose of Milan on Luke 6:6-11
“Are you angry at me because I have healed the whole man on the sabbath day?” In this place he revivified with the salutary strength of good works the hand which Adam stretched out to pluck the fruit of the forbidden tree. The hand which had withered through a crime was healed by good deeds. Christ thereby rebuked the Jews who violated the precepts of the law with evil interpretations. They thought that they should rest even from good works on the sabbath, since the law prefigured in the present the form of the future in which indeed the days of rest from evils, not from blessings, would come.

[AD 397] Ambrose of Milan on Luke 6:6-11
Then you heard the words of the Lord, saying, “Stretch forth your hand.” That is the common and universal remedy. You who think that you have a healthy hand beware lest it is withered by greed or by sacrilege. Hold it out often. Hold it out to the poor person who begs you. Hold it out to help your neighbor, to give protection to a widow, to snatch from harm one whom you see subjected to unjust insult. Hold it out to God for your sins. The hand is stretched forth; then it is healed. Jeroboam’s hand withered when he sacrificed to idols; then it stretched out when he entreated God.

[AD 407] John Chrysostom on Luke 6:6-11
(Hom. in Matt. 40.) And as Matthew relates, they go out to take counsel, that they should kill him.

[AD 430] Augustine of Hippo on Luke 6:6-11
Aug. de Qu. Ev. l. iii. qu. 7.) But though our Lord was healing the body, He asked this question, "is it lawful to save the soul or to lose it?" either because He performed His miracles on account of faith in which is the salvation of the soul; or, because the cure of the right hand signified the salvation of the soul, which ceasing to do good works, seemed in some measure to have a withered right hand, i. e. He placed the soul for the man, as men are wont to say, "So many souls were there."

(de Con. Ev. l. ii. c. 35.) But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord. We must therefore believe that they first asked the Lord, and that then He understanding by their thoughts that they sought an opportunity to accuse Him, placed the man in the midst whom He was going to heal, and asked the question which Mark and Luke relate Him to have asked. It follows, And looking round about upon them all.

[AD 444] Cyril of Alexandria on Luke 6:6-11
But He taught things far beyond their comprehension, and opened to his hearers the way to future salvation by Him; and then after having first taught them, He suddenly showed His divine power, as it follows, and there was a man there whose right hand was withered.

For this is the way of the envious man, he feeds in himself his pang of grief with the praises of others. But the Lord knew all things, and searches the hearts; as it follows, But he knew their thoughts, and said to the man who had the withered hand, Rise up, and stand. And he arose, and stood forth, that perchance he might stir up the cruel Pharisees to pity, and allay the flames of their passion.

This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, thou art become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest thy man servant and thy maid servant, and all thy cattle. (Exod. 20:23.) But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease?

Thou perceivest, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy thou breathest forth death.

[AD 444] Cyril of Alexandria on Luke 6:6-11
The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; “he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him.” And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man’s malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy.This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, “I will crush his foes before him and strike down those who hate him.” But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law.

[AD 735] Bede on Luke 6:6
And it came to pass on another Sabbath, as he entered the synagogue and taught, and there was a man whose right hand was withered. The Lord taught particularly on the Sabbaths in the synagogue, and performed miracles, not only to insinuate the spiritual Sabbath, but also because of the more celebrated gathering of the people on that day. Then it was the custom from the ancient institution of the Fathers, which was commanded by the law to rest from labor, to give time to reading and listening to the Scriptures. According to what James speaks in the Acts of the Apostles. For Moses from ancient times has those who preach him in the synagogues, where he is read every Sabbath. For just as those whose art is hunting, where they have learned that wild animals, fish, and birds abound, they set their nets there the most: so also the Lord always taught in the synagogue and in the temple, where all the Jews gathered, wishing all to be saved, and to come to the knowledge of the truth. Surely the man who had the withered hand signifies the human race shriveled by the barrenness of good work, but cured by the Lord’s mercy. Whose right hand, which in the first parent withered while plucking the fruit of the forbidden tree, is restored to the health of good works by the grace of the Redeemer, while he stretched his innocent hands on the tree of the cross. And it is well that the hand was withered in the synagogue, because where the gift of knowledge is greater, there the danger of the inexcusable sin is more serious.

[AD 735] Bede on Luke 6:6-11
He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people.

But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself. As it follows, And the Scribes and Pharisees watched him, if he would heal on the sabbath, that if He did not, they might accuse Him of cruelty or impotence; if He did, of violation of the sabbath. Hence it follows, that they might find an accusation against him.

But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i. e. from evil, on the sabbath. Hence it follows, Then said Jesus unto them, I ask you, Is it lawful to do good on the sabbath, &c.

The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parent stretched forth to take the apple, which was healed by the innocent hand stretched forth on the cross. And rightly was the withered hand in the synagogue, because where there is the greater gift of knowledge, there the transgressor lies under the greater blame.

[AD 220] Tertullian on Luke 6:7
But because He did not directly defend His disciples, but excuses them; because He interposes human want, as if deprecating censure; because He maintains the honour of the Sabbath as a day which is to be free from gloom rather than from work; because he puts David and his companions on a level with His own disciples in their fault and their extenuation; because He is pleased to endorse the Creator's indulgence: because He is Himself good according to His example-is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath-day, that they might accuse Him-surely as a violator of the Sabbath, not as the propounder of a new god; for perhaps I might be content with insisting on all occasions on this one point, that another Christ is nowhere proclaimed.

[AD 735] Bede on Luke 6:7
But the scribes and Pharisees watched whether he would heal on the Sabbath, that they might find something to accuse him of. Because the destruction of the Sabbath which they accused in his disciples, the teacher excused by a probable example, now they want to censure the teacher himself by observing him, that if he heals on the Sabbath, they might accuse him of transgression; if he does not heal, of cruelty or weakness.

[AD 735] Bede on Luke 6:8
He himself knew their thoughts, etc. This is what we read: The Lord knows the thoughts of men, that they are vain (Psalm XCIII). And what follows: Blessed is the man whom you instruct, Lord, and teach him out of your law (Ibid.). This is said about those who have learned that the law fulfilled through Christ, not to be a carnal commandment for us, but a spiritual Sabbath.

[AD 220] Tertullian on Luke 6:9
Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it? " In order that He might, whilst allowing that amount of work which He was about to perform for a soul, remind them what works the law of the Sabbath forbade-even human works; and what it enjoined-even divine works, which might be done for the benefit of any soul, He was called "Lord of the Sabbath," because He maintained the Sabbath as His own institution.

[AD 735] Bede on Luke 6:9
But Jesus said to them: I ask you, is it lawful to do good or to do evil on the Sabbath? The Lord, anticipating the calumny of the Jews which they had prepared for him with a treacherous mind, reproached them because they violated the commandments of the law with a twisted interpretation, thinking that even good works should be refrained from on the Sabbath, whereas the law commands to abstain from evil works saying: You shall do no servile work on it (Levit. XXIII), that is, sin: For everyone who commits sin is a servant of sin (John VIII). By the same commandment, at the same time foreshadowing the form of the future age, where those who have done good through the six ages of this world, in the seventh rest, will have holidays only from evil, but not also from good. For although secular works rest, nevertheless the act of good work is not idle in resting in the praise of God.

[AD 735] Bede on Luke 6:9
To save a soul, or to lose it? This is to care for a man, or not. It is the same as what was previously stated: To do good, or to do evil. Not that God, supremely good, could be the author of evil or destruction for us, but because His not saving, according to the custom of Scripture, is said to destroy. As it is said that He hardened Pharaoh’s heart, not that He hardened a soft one, but that He, not mercifully softening what was already hardened by preceding merits. And when we pray, lead us not into temptation (Matthew 6), immediately adding: but deliver us from evil (ibid.), we are plainly taught that His not leading into temptation is nothing other than delivering from evil; His destroying a soul is not to save it from destruction. If anyone is moved by the question of why the Lord, when He was going to heal the body, asked about the salvation of the soul, let him understand either that the soul is put forth for the man by the manner of the Scriptures, as it is said: these are the souls that came out of the loins of Jacob (Exodus 1); or that those miracles were performed for the health of the soul, or that the healing of the hand itself signified the health of the soul, which seemed to have a certain dry right hand, ceasing from good works (as I have foretold).

[AD 735] Bede on Luke 6:10
And looking around at all of them, He said to the man: Stretch out your hand. And he stretched it out, and his hand was restored. The dry hand to be healed is commanded to be stretched out, because the barrenness of an unfruitful soul is cured by nothing better than the generosity of almsgiving. Hence John the Baptist, when asked by the crowds what they should do so as not to be cast into fire like barren trees, only gave this command: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise (Luke 3). And in Ecclesiasticus, it is said: Son, let not your hand be extended to receive, and shut when it should be giving (Ecclesiasticus 4). For in vain does one stretch out his hand to God to pray for sins, who does not extend it to bring benefit to a begging widow.

[AD 735] Bede on Luke 6:11
But they themselves were filled with foolishness and conversed among themselves about what they might do to Jesus. Great foolishness indeed, consorting about the death of the Savior, when they themselves were in great need of salvation. Their devotion to wickedness is shown when they consider it a crime that a person restored his withered hand at His word. As though not each of them committed greater tasks on the Sabbath, by carrying food, extending a cup, and performing other necessary acts for sustenance. For neither could He who spoke and they were made be proven to have labored on the Sabbath.

[AD 220] Tertullian on Luke 6:12
Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer, and He is indeed heard by the Father.

[AD 258] Cyprian on Luke 6:12
Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

[AD 339] Eusebius of Caesarea on Luke 6:12-16
The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas.

[AD 397] Ambrose of Milan on Luke 6:12-16
You have heard then the words of Him who says, Stretch forth thy hand. That is a frequent and common cure, and thou that thinkest thy hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help thy neighbour, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches thee; stretch it forth to the Lord, to ask pardon of thy sins; as the hand is stretched forth so is it healed. (1 Kings 13:5, 6.)

Let not thy ears be open to deceit, that thou shouldest think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.

Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honours of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But thou, O Christian, hast now the character given, the form prescribed which thou shouldest imitate; as it follows, And he continued all night in prayer to God. For what oughtest thou to do for thy salvation, when Christ continues all night in prayer for thee?

But what does it become thee to do when thou wouldest commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn thy eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail.

[AD 397] Ambrose of Milan on Luke 6:12
So the Lord prays, not to entreat for himself but to intercede for me. Although the Father placed all things in the power of his Son, yet the Son, in order to fulfill the form of a man, thinks that the Father must be entreated for us, because he is our Advocate.… If he is an Advocate, he must intercede on account of my sins.…It says, “He passed the whole night in prayer.” A model is given to you. A form is prescribed which you must imitate.… Unless I am mistaken, it is nowhere found that he prayed with the apostles. Everywhere he entreats alone, for human prayers do not grasp the counsels of God, nor can anyone share with Christ in the inward mysteries.

[AD 407] John Chrysostom on Luke 6:12-16
(Hom. ad Pop. Ant. 42. et in Act. c. 16. Ed. Lat.) Rise then thou also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if thou lookest upon the heaven itself studded with stars as with unnumbered eyes, if thou thinkest that they who wanton and do unjustly in day time are then nothing different from the dead, thou wilt loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by the dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although thou prayest not much at night, pray once with watching, and it is enough; show that the night belongs not only to the body, but to the soul.

[AD 430] Augustine of Hippo on Luke 6:12-16
(de Con. Ev. lib. ii. c. 30.) With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddæus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that thou when betrayed by thy friend mayest bear calmly thy mistaken judgment, thy kindness thrown away.

[AD 444] Cyril of Alexandria on Luke 6:12-16
Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation; and this we have marked in the fact, that Jesus went in to a mountain apart to pray.

(ut sup.) But mark the great carefulness of the Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother.

But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew, "glorious power," or "answering;" but James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twin;" James the son of Alphæus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience."

[AD 735] Bede on Luke 6:12-16
He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.

Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphæus, and Simon who is called Zelotes.

But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.

[AD 735] Bede on Luke 6:12
But it happened in those days that He went out to the mountain to pray. Not everyone who prays ascends to the mountain. For there is a prayer that brings about sin. But he who prays well, who seeks God in prayer, ascends from earthly things to higher things, reaching the peak of higher concern. But he who earnestly prays about riches, or worldly honor, or even about the death of an enemy, he, lying in the depths, sends vile prayers to God. The Lord, however, prays not for Himself, but to intercede for me. For even if the Father has put all things in the Son’s power, the Son still deems it necessary to beseech the Father on our behalf because He is our advocate. For He says, "We have an advocate with the Father, Jesus Christ" (1 John 2). If He is an advocate, He must intervene for my sins. Therefore, He pleads not as a weak person, but as a pious one. Do you want to know how capable He is of accomplishing everything He wishes? He is both advocate and judge. In one, the function of piety; in the other, the symbol of power.

[AD 735] Bede on Luke 6:12
And He was spending the night in prayer to God. A model is prescribed for you to emulate. What should you do for your own salvation when Christ spends the night in prayer for you? What should you do when you wish to undertake an office of piety, when Christ ensured to pray first before sending the apostles? Do you want to know how, He prayed for me, not for Himself?

[AD 1274] Glossa Ordinaria on Luke 6:12-16
(non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.

Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.

[AD 202] Irenaeus on Luke 6:13
Years of age when He disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve.
[AD 220] Tertullian on Luke 6:13
Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: "O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me." in another passage touching the same voice and place, the psalm says: "I cried unto the Lord with my voice, and He heard me out of His holy mountain." You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short, ) the Christ of the prophets. But why was it that He chose twelve apostles, and not some other number? In truth, I might from this very point conclude of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts.

[AD 339] Eusebius of Caesarea on Luke 6:13-16
But our Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles and to them alone of all his disciples he gave the name of apostles as a special honor. Later he proclaimed seventy others, and them also he sent out two by two in advance of himself into every place and city where he himself was to come.

[AD 339] Eusebius of Caesarea on Luke 6:13-16
If you listen to Luke, you will not hear him calling Matthew a publican nor subordinating him to Thomas, for he knows him to be the greater, and puts him first and Thomas second. Mark has done the same.… So Luke honored Matthew, according to what they delivered, who from the beginning were eyewitnesses and ministers of the Word.

[AD 397] Ambrose of Milan on Luke 6:13-16
It says, “He called unto him his disciples, and he chose twelve of them,” whom he appointed sowers of the faith, to spread the help of human salvation throughout the world. At the same time, observe the heavenly counsel. He chose not wise men, nor rich men, nor nobles, but fishermen and tax collectors, whom he would direct, lest they seem to have seduced some by wisdom, or bought them with riches, or attracted them to their own grace with the authority of power and nobility. He did this so that the reasoning of truth, not the grace of disputation, should prevail.

[AD 397] Ambrose of Milan on Luke 6:13-16
Judas too is chosen, not through inadvertence but through Providence. How great is the truth that not even a hostile minister weakens! How great is the integrity of the Lord, who preferred to endanger his judgment among us, rather than his compassion! For he had assumed the frailty of man, and therefore [he did not] refuse those aspects of human weakness. He was willing to be forsaken, he was willing to be betrayed, he was willing to be surrendered by his own apostles, so that you, when abandoned by an ally, betrayed by an ally, may bear it in good order.

[AD 444] Cyril of Alexandria on Luke 6:13-16
Note the extreme moderation of the Evangelist. He does not simply say that the holy apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no other one should venture to enroll himself in the company of those that were chosen.

[AD 735] Bede on Luke 6:13
And when day came, he says, he called his disciples, and chose twelve of them. It should be noted here that the Gospel and Apostolic Scripture not only calls those twelve the disciples of Christ, but also all who, believing in him, were instructed by his teaching toward the kingdom of heaven. For disciples are called so from learning, from whose multitude he chose those whom he himself wanted.

[AD 735] Bede on Luke 6:13
Whom he also named apostles. Apostles in Greek, in Latin means sent. Whose sacrament the evangelist Mark explains by name, saying: "And he made twelve to be with him, and to send them out to preach the Gospel." And the Lord himself says: "As the Father has sent me, so I send you." The twelve are well chosen, in order to mystically commend also by their number the salvation of the world which they would preach by word. For three times four is twelve, a noble computation. Hence it is that, as I also said above, when Solomon built a temple to the Lord in the typology of the Church, he made a bronze sea in which the priests would wash, and placed it on the backs of twelve oxen, three of which faced north, three west, three south, and three east, figuratively indicating that the apostles and their successors would cleanse all the regions of the world with the faith and confession of the Holy Trinity from the stain of sins.

[AD 749] John Damascene on Luke 6:13-16
He also chose twelve disciples, whom he called apostles, and commanded them to preach the kingdom of heaven which he came upon earth to declare, and to make heavenly us who are low and earthly, by virtue of his incarnation.

[AD 220] Tertullian on Luke 6:14
Again, He changes the name of Simon to peter, inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former.

[AD 735] Bede on Luke 6:14
Simon, whom he surnamed Peter, and Andrew his brother. Not now for the first time did he give Simon the surname Peter, but long before, when, having been brought to him by his brother Andrew, he looked at him and said: "You are Simon, son of Jonah, you shall be called Cephas," which is translated as Peter (John I). But when Luke, wanting to enumerate the names of the twelve apostles, had to mention Peter, he wished to briefly note that he was not previously called by this name, but the Lord surnamed him thus, even though it was not then, but when John recorded the very words of the Lord, evidently making the listeners attentive. For if he had been previously called this, you would not see the mystery of the rock in the same way, thinking he was so named by chance, and not by God's providence. Therefore, he wished him to be called by another name first, so that through the very change of name, the liveliness of the sacrament might be commended. Therefore, in Latin it is Peter, in Syriac Cephas, and in both languages, the name is derived from rock, undoubtedly that which Paul said: "The rock was Christ" (1 Cor. X). For just as Christ, the true light, granted the apostles to be called the light of the world, so also to Simon, who believed in Christ the rock, he granted the name Peter. Referring to another etymology, he said: "You are Peter, and on this rock I will build my Church" (Matt. XVI). Hence, some violently seeking a Hebrew etymology for the Latin or Greek name say that Peter is interpreted as "one who loosens," or "one who takes off his shoes," or "one who recognizes," although both the exposition of John's Gospel, which I recalled, and the Hebrew language itself, which does not sound the P letter at all, testify that this name is not Hebrew. For those who abusively write Fetrum for Peter, as well as Faulum for Paul, and Filatum for Pilate, violently attach a false interpretation to a fictitious name. Simon, however, is interpreted as obedient. Moreover, Andrew is a Greek name, derived from ἀπὸ τοῦ ἀνδρός, that is from "man," meaning manly. These names rightfully adorn the first of the apostles, who soon recognized the Lamb of God from John and took care to see and hear him. But the fact that Simon is interpreted as "putting aside sadness" or "hearing sorrow," fits that time when, after the resurrection, having seen the Lord, he put aside the sadness of his death or his denial, but immediately heard the sorrow of his own death, with the Lord saying: "But when you grow old, you will stretch out your hands, and another will gird you and lead you where you do not wish to go" (John XXI).

[AD 735] Bede on Luke 6:14
But all these things were being heard by the Pharisees, who were greedy and derided him. The Lord was indeed admonishing the scribes and Pharisees, not to think highly of themselves, not to presume on their own righteousness, but to receive sinners and publicans who repent, and to redeem by alms their sins which might incidentally appear; but they derided the teacher of mercy, humility, and frugality for two main reasons. Because, forsooth, either he commanded less useful things, never to be performed as if he were giving harmful orders, or certainly useful things, but being superfluous brought forward what they had already done.

[AD 735] Bede on Luke 6:15
James, and John, Philip, and Bartholomew, Matthew and Thomas. Luke fittingly and reverently, in the catalog of apostles, uses the name Matthew, but in the account of the calling from the tax office, as I previously noted, he preferred to call him Levi. He indeed is Matthew himself, as it is written: “Declare your iniquities, that you may be justified”; and he clearly calls Matthew from the tax office, and classifies himself as a publican in the order of apostles, but he also places himself under his fellow Thomas, though he is placed before him by the other evangelists. Certainly, James and John, who for their eminent virtue and spirit’s peak, were called the sons of thunder, that is, Boanerges, or more correctly written, Banereem, by the Lord. Not in vain. One of whom, thundering from above, issued that theological voice, which none had known to utter before: “In the beginning was the Word, and the Word was with God, and the Word was God,” etc. (John 1). Which he left filled with such power, that if he had chosen to thunder more, even the world itself could not have contained it. Yet both frequently separately, and led up the mountain by the Lord, sometimes deserved to hear the terrible voice from the cloud: “This is my beloved Son.” They also bore ancient names most fitting to their merits. For James means supplanter. John, in whom there is grace, or is called the grace of the Lord. For he joyfully supplanted the care of the flesh, when called by the Lord, and rejoiced to disdain the flesh itself when murdered by Herod. He, for the grace of unique love deserved by virginal glory, reclined on the breast of his Redeemer at the supper. Philip is interpreted as the mouth of the lamp. And rightly so, because when called by the Lord, having found Nathanael he immediately proclaimed the light he had recognized, saying: “We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph.” (John 1). And later, feeling his knowledge of the light was less, he earnestly asked: “Lord, show us the Father, and it will suffice us.” (John 14). Bartholomew is a Syrian name, not Hebrew, and means the son of one who suspends the waters, that is, Son of God. Who suspends the minds of his preachers to contemplate heavenly things, so that the higher they freely fly, the more richly they inebriate the hearts of earthly things with the drops of their words. Hence well does Moses speaking mystically of the Church say: “For the land to which you are entering to possess is not like the land of Egypt, from which you have come, where when seed is sown water is led in irrigation, but looking up for rains from heaven, which God visits at all times.” For worldly wisdom crawls like a serpent on the ground, but divine wisdom thunders from above. Matthew is called given, namely, because by the great gift of the Lord he was delegated from being a tax collector and publican to the office of an apostle and evangelist. Thomas, meaning abyss or twin. Thus, he is called Didymus in Greek, because by doubting longer than the others, he learned more deeply the truth of the Lord’s resurrection. About whom Paulinus the Bishop of Nola beautifully sang: This Thomas, doubtful and named Didymus, lay down, Christ allowed him to doubt with a trembling mind, For our faith, so that, strengthened by this guide, And trembling, we may confess that the true Jesus Lives after death, showing the wounds on his living flesh.

[AD 735] Bede on Luke 6:15
James of Alphaeus, and Simon who is called the Zealot. These he placed with an addition, to distinguish them from James of Zebedee and Simon Peter, or even Judas the traitor. For John also shows that this Simon was called, who said: And when he had dipped the bread, he gave it to Judas the son of Simon Iscariot. And James indeed of Alphaeus, he is the one who in the Gospel is called the brother of the Lord, because Mary, the wife of Alphaeus, was the sister of Mary, the mother of the Lord, whom John the Evangelist also calls Mary of Cleophas. Perhaps because Alphaeus was also called Cleophas, or Mary herself, after the death of Alphaeus, married Cleophas after James was born. The ecclesiastical history records that she gave birth to a son Simeon, who being the cousin of the Lord, because Cleophas was the brother of Joseph, ruled the church in Jerusalem after James; whether this apostle Simon, or any other Simeon it may have been. Because indeed James, deservedly called the son of Alphaeus, that is, the learned one, the apostles testify, who immediately made him bishop of Jerusalem after the Lord’s passion. Because even before the shedding of blood, he himself is also shown to be a true supplanter of carnal desire, attested by Hegesippus, the historian near the times of the apostles. He says, James was received by the church of Jerusalem after the apostles, the brother of the Lord, surnamed the Just. Many indeed are called James, but this one was called holy from his mother's womb, he drank no wine or strong drink, ate no flesh, was never shaved, nor anointed with oil, nor used a bath. To him it was customary to enter the Holy of Holies. Indeed, he did not wear woolen clothes, but linen, and he alone entered into the temple, and with knees fixed, he prayed for the people. So much so that his knees were believed to have acquired the hardness of camels. But Simon the Zealot, he is also Simon the Canaanite from the village of Cana in Galilee, where the Lord turned the water into wine. For Cana indeed means zeal, and Canaanite interprets as Zealot.

[AD 735] Bede on Luke 6:16
Judas of James, and Judas Iscariot, who was the traitor. And for the sake of distinction, he doubled the names. One of whom, as he himself writes in the catholic Epistle, is the brother of James, who was also called Thaddaeus. The other took his name either from the village in which he was born, or from the tribe of Issachar as a premonition of his condemnation. For Issachar, which means "reward," hints at the price of betrayal. But Iscariot, which is interpreted as "memory of death," shows that he did not suddenly decide, but meditated longer on committing the sin of betraying the Lord. He was chosen among the apostles not by imprudence but providence. How great is the truth, which even an adversarial minister cannot weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on human frailty, and therefore did not refuse even these parts of human weakness. He wanted to be deserted, wanted to be betrayed, wanted to be handed over by His own apostle, so that you, deserted by a companion, betrayed by a companion, might bear your misjudgment and lost benefit with moderation.

[AD 397] Ambrose of Milan on Luke 6:17-19
But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

[AD 397] Ambrose of Milan on Luke 6:17-19
Note all things carefully. He ascends with the apostles and descends to the crowds. How would a crowd see Christ, except at a low level? It does not follow him to the heights; it does not climb to majestic places. So when he descends, he finds the weak, for the weak cannot be high up. Thus also Matthew teaches that the weak were healed down below. First each was healed, so that little by little, with increasing virtue, he could ascend to the mountain. On the plain he heals each, that is, he calls them back from recklessness. He turns away the harm of blindness. He descends to heal our wounds, so that in an effective and abundant manner he makes us partakers in his heavenly nature.

[AD 444] Cyril of Alexandria on Luke 6:17-19
But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew, "glorious power," or "answering;" but James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twin;" James the son of Alphæus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience."

When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c.

But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all.

[AD 444] Cyril of Alexandria on Luke 6:17-19
When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power. He did these works so that both the Jews, who had run together to him, and those from the country of the Greeks might know that Christ was not some ordinary man of those in our degree but, on the contrary, God. He honored these chosen disciples with the dignity of the apostolate. He was the Word that was made man but retained nevertheless his own glory. “For power went forth from him and healed all.” Christ did not borrow strength from some other person, but being himself God by nature, even though he had become flesh, he healed them all, by the demonstration of power over the sick.

[AD 735] Bede on Luke 6:17-19
By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.

You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.

[AD 735] Bede on Luke 6:17
And he descended with them and stood on a level place, and a crowd of his disciples, and a great multitude of people. The Lord went up into the mountains to choose the apostles, but he returned to the plains to teach the crowds, for the crowds can only see Christ in humility. For this is the standard which the Apostle followed when he said: I could not speak to you as spiritual people, but as carnal ones. As infants in Christ, I fed you with milk, not solid food. For you were not yet able, but even now you are not able (I Cor. III). However, the apostles themselves, according to Matthew, being more perfect, are said to have been taught both on the mountain and with the mouth of the Savior open. Where, if anyone wishes to examine both evangelists more carefully, it can be understood that when on the mountain he chose the twelve disciples from among the many, whom he also named apostles, which Matthew omitted, then he delivered the address which Matthew included and Luke omitted, that is, on the mountain. And then when he descended, in the level place he delivered another similar address, about which Matthew was silent, but Luke was not, and both addresses concluded in the same way.

[AD 735] Bede on Luke 6:17
From all Judaea and Jerusalem and the maritime regions, and Tyre and Sidon, etc. I consider the maritime multitude not to be from the nearby Sea of Galilee (for he would not place this among miraculous locations), but from the great sea, in which even Tyre and Sidon could be included. Truly, because they are cities of the Gentiles, given indeed to the Jews by lot, but not possessed by them, since the enemies could not be exterminated, they are specifically mentioned by name, so that the fame and power of the Savior may be hinted at, which summon even foreign cities to obtain health and doctrine. It should be noted here that although the Lord had mercy on the Gentiles coming to him, as he healed the centurion's boy and the daughter of the Canaanite woman upon approving their faith, he is not found to have entered their cities, lest he provide a reason for complaint to the fault-finding Jews, but he rather reserved the perfect salvation of the Gentiles for the time of his passion and resurrection. When that time was imminent, and the Gentiles sought to see him, he said: Unless a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it produces much fruit (John XII).

[AD 1107] Theophylact of Ohrid on Luke 6:17-19
That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

[AD 202] Irenaeus on Luke 6:19
"For there was "He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts."
[AD 735] Bede on Luke 6:19
And all the crowd sought to touch him, because power went out from him and healed all. And before, the leper was cleansed by the Lord's touch, and here, the whole crowd that could touch him is healed by the power of his spirit. The touch of the Savior, therefore, is the work of salvation. To touch him is to believe in him faithfully. To be touched by him is to be strengthened by his gift. But each person abounds in their own understanding. The crowds that come from afar to hear are cured by the touch of the Lord descending into the plain. The disciples who are already trained in lesser things are brought to greater things upon the mountaintop. From these, there are also chosen those who will secretly witness his transfiguration on the mount. One above all, as if to be inebriated from the fountain of higher wisdom, rests upon the master's chest. And you will rarely find either crowds following the Lord to higher things, or anyone sick being cured on the mount, but with the fever of lust extinguished, and the light of knowledge kindled, each one gradually climbs to the pinnacle of virtues. For in the Old Testament, Moses alone ascended the mountain of God with Joshua; to govern the people in the plain until they returned, he appointed Aaron and Hur. Aaron, indeed, who is interpreted as "mountain of strength," signifies the unparalleled excellence of the Lord's Incarnation. Hur, who is called "fire," represents the gift of the Holy Spirit. For many in the Church, though they cannot accompany the teachers to penetrate the mysteries of the highest Divinity, can nonetheless be redeemed by the sacraments of the Lord's Incarnation and be marked by the fervor of the Holy Spirit.

[AD 100] Didache on Luke 6:20-36
There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts).

[AD 155] Polycarp of Smyrna on Luke 6:20
And once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."
[AD 220] Tertullian on Luke 6:20
But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." "I shall have no food.

[AD 220] Tertullian on Luke 6:20
"Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, "because theirs is the kingdom of heaven." Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word.

[AD 220] Tertullian on Luke 6:20
"Blessed are the needy, because theirs is the kingdom of heaven." "He hath sent me to bind up the broken-hearted.

[AD 220] Tertullian on Luke 6:20
To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

[AD 253] Origen of Alexandria on Luke 6:20-26
The phrase “lift up your eyes” occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. For instance, it is written in Isaiah, “Lift up your eyes on high and see. Who has made all these things known?”The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says “blessed” are such and such.

[AD 253] Origen of Alexandria on Luke 6:20-26
I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness’ sake. Be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

[AD 339] Eusebius of Caesarea on Luke 6:20-23
But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.

He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets.

[AD 379] Basil of Caesarea on Luke 6:20-23
(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

[AD 390] Gregory of Nazianzus on Luke 6:20
But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.
[AD 395] Gregory of Nyssa on Luke 6:20-26
The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, “Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven.”

[AD 395] Gregory of Nyssa on Luke 6:20-23
(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

(ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

[AD 397] Ambrose of Milan on Luke 6:20-26
Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another’s, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

[AD 397] Ambrose of Milan on Luke 6:20-26
“Blessed,” it says, “are the poor.” Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, “A righteous poor man is better than a rich liar.” Blessed is the poor man who cried and whom the Lord heard. Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. Matthew fully revealed this when he said, “Blessed are the poor in spirit.” One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?

[AD 397] Ambrose of Milan on Luke 6:20-26
Although there are many charms of delights in riches, yet there are more incentives to practice virtues. Although virtue does not require assistance and the contribution of the poor person is more commended than the generosity of the rich, yet with the authority of the heavenly saying, he condemns not those who have riches but those who do not know how to use them. The pauper is more praiseworthy who gives with eager compassion and is not restrained by the bolts of looming scarcity. He thinks that he who has enough for nature does not lack. So the rich person is the more guilty who does not give thanks to God for what he has received, but vainly hides wealth given for the common use and conceals it in buried treasures. Then the offense consists not in the wealth but in the attitude.

[AD 397] Ambrose of Milan on Luke 6:20-26
Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, “Set in order love in me.” I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness?22 What is the bread of which it is said, “I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread”? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

[AD 397] Ambrose of Milan on Luke 6:20-23
But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light?

Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor.

For the Jews persecuted the prophets even to death.

In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God.
Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

[AD 400] Pseudo-Clement on Luke 6:20
"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace."

[AD 407] John Chrysostom on Luke 6:20-26
“Woe to you when all people speak well of you.” Notice how by the word woe he revealed to us the extent of the punishment awaiting such people. This word woe, after all, is an exclamation of lament, so that it is as if he is lamenting their fate when he says, “Woe to you when all people speak well of you.” Notice too the precision in the expression: he didn’t simply say “people” but “all people.” You see, it is not possible for a virtuous person who travels by the straight and narrow path and follows Christ’s commands to enjoy the praise and admiration of all people—so strong is the impulse of evil and the resistance to virtue.

[AD 407] John Chrysostom on Luke 6:20-23
(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

[AD 430] Augustine of Hippo on Luke 6:20-26
If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn’t prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, “Blessed are those who cry, because they shall laugh.” So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

[AD 444] Cyril of Alexandria on Luke 6:20-26
The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet’s crown, after having traveled by the same road.

[AD 444] Cyril of Alexandria on Luke 6:20-23
After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.

In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now.

But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

[AD 735] Bede on Luke 6:20-23
And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.

They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.

[AD 735] Bede on Luke 6:20
And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.

[AD 749] John Damascene on Luke 6:20-23
(in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the longsuffering of God.

[AD 220] Tertullian on Luke 6:21
For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

[AD 220] Tertullian on Luke 6:21
Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

[AD 220] Tertullian on Luke 6:21
"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

[AD 220] Tertullian on Luke 6:21
"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

[AD 220] Tertullian on Luke 6:21
How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

[AD 735] Bede on Luke 6:21
Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

[AD 735] Bede on Luke 6:21
Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

[AD 215] Clement of Alexandria on Luke 6:22
"And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake; "
[AD 220] Tertullian on Luke 6:22
Now since Christ, as soon as He entered on His course, fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." In this declaration there is, no doubt, an exhortation to patience.

[AD 220] Tertullian on Luke 6:22
If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

[AD 258] Cyprian on Luke 6:22
Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

[AD 258] Cyprian on Luke 6:22
But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."

[AD 258] Cyprian on Luke 6:22
What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

[AD 258] Cyprian on Luke 6:22
Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

[AD 380] Apostolic Constitutions on Luke 6:22
Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

[AD 735] Bede on Luke 6:22
Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).

[AD 735] Bede on Luke 6:22
And they will cast out your name as evil, for the sake of the Son of Man. The name he says signifies the name of Christians, which, as far as their memory goes, has very often been erased and cast out by the Gentiles and Jews, with no longer any cause for hatred except for the Son of Man, because, evidently, believers would want to make the name of Christ their own surname; and therefore the persecutors of the highest name are, not unjustly, marked by the name of men. Blessed (He says) are you when men hate you, teaching them that they will be harassed by men, but will be blessed beyond men.

[AD 220] Tertullian on Luke 6:23
It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.

[AD 735] Bede on Luke 6:23
Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.

[AD 735] Bede on Luke 6:23
For such things their fathers did to the prophets. He encouraged well by example, because those who speak the truth usually suffer persecution. Nevertheless, the ancient prophets did not fail in their preaching of truth out of fear of persecution. It should be noted indeed that just as Matthew, through the eight beatitudes he set forth, insinuates the eighth as the perfection of our hope dedicated to the glory of the resurrection, so Luke embraces the four cardinal virtues. For blessed are the poor, who are restrained from the enticements of the world through temperance. Blessed are the hungry, who, reminded by their own hunger, show mercy to the hungry, and themselves show mercy through justice as much as they can. For the alms which we give to Christ, not out of our own, but as His, the Psalmist rightly testifies as being called justice, saying: He has distributed to the poor; his justice endures forever (Psalm 111). For it is justice when we give what is rightfully due to each, owing no one anything except to love each other. Blessed are those who, through prudence, discern good from evil, who mourn for what is transitory, and long for what is eternal. Blessed are those who, through fortitude of faith, are able to endure all hardships. Thus, those who are not yet able to ascend the pinnacle of consummate virtue, are to be cherished with the blessedness of general perfection. So that, progressing gradually from good to better, while they willingly listen to the Lord who stands on the plain, they may someday ascend to Him who sits on the mountain in sublimity. For those whose hearts He is still taming and instructing, He addresses them as one standing, which is the position of laboring. But those He finds ready and teachable from long spiritual exercise, He, in the freedom and dignity of the teacher, seated as the peaceful Savior, imparts mystical things of the higher realms. This difference in spiritual progress is beautifully expressed in the attire of the Israelite people. Where all the common folk, using whatever garments, are commanded to make for themselves fringes of blue in the four corners of their garments. Priests are to have four garments, distinguished in wonderful variety by as many mystical colors. And high priests are to bear both what the priests have and four other kinds of garments, of the same colors, but with greater dignified grace, interspersed with glittering gold, and bearing the name of the patriarchs and of the Lord Himself. To explain or even to merely present these details pertains to the diligence of its own work.

[AD 202] Irenaeus on Luke 6:24
And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation; "

[AD 220] Tertullian on Luke 6:24
But yet there are serious faults which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. "Ye have received," says He, "your consolation; " that is, of course, from their riches, in the pomps and vanities of the world which these purchase for them.

[AD 379] Basil of Caesarea on Luke 6:24-26
(Reg. fus. tract. 16-19.) Now it is plain that the rule of abstinence is necessary, because the Apostle mentions it among the fruits of the Spirit. (Gal. 5:23.) For the subjection of the body is by nothing so obtained as by abstinence, whereby, as it were a bridle, it becomes us to keep in check the fervour of youth. Abstinence then is the putting to death of sin, the extirpation of passions, the beginning of the spiritual life, blunting in itself the sting of temptations. But lest there should be any agreement with the enemies of God, we must accept every thing as the occasion requires, to show, that to the pure all things are pure (Tit. 1:15.), by coming indeed to the necessaries of life, but abstaining altogether from those which conduce to pleasure. But since it is not possible that all should keep the same hours, or the same manner, or the same proportion, still let there be one purpose, never to wait to be filled, for fulness of stomach makes the body itself also unfit for its proper functions, sleepy, and inclined to what is hurtful.

(ut sup.) Whereas the Lord reproves those who laugh now, it is plain that there will never be a house of laughter to the faithful, especially since there is so great a multitude of those who die in sin for whom we must mourn. Excessive laughter is a sign of want of moderation, and the motion of an unrestrained spirit; but ever to express the feelings of our heart with a pleasantness of countenance is not unseemly.

[AD 397] Ambrose of Milan on Luke 6:24-26
In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God.
Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

But although in the abundance of wealth many are the allurements to crime, yet many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor man is more commendable than the liberality of the rich, still it is not those who possess riches, but those who know not how to use them, that are condemned by the authority of the heavenly sentence. For as that poor man is more praiseworthy who gives without grudging, so is the rich man more guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the heart of the possessor which is in fault. And though there be no heavier punishment than to be preserving with anxious fear what is to serve for the advantage of successors, yet since the covetous desires are fed by a certain pleasure of amassing, they who have had their consolation in the present life, have lost an eternal reward. We may here however understand by the rich man the Jewish people, or the heretics, or at least the Pharisees, who, rejoicing in an abundance of words, and a kind of hereditary pride of eloquence, have overstepped the simplicity of true faith, and gained to themselves useless treasures.

And mark, that Matthew by rewards called the people to virtue and faith, but Luke also frightened them from their sins and iniquities by the denunciation of future punishment.

[AD 407] John Chrysostom on Luke 6:24-26
For this expression, woe, is always said in the Scriptures to those who cannot escape from future punishment.

(Hom. 6. in Matt.) But tell me, why art thou distracting and wasting thyself away with pleasures, who must stand before the awful judgment, and give account of all things done here?

What is said here is not opposed to what our Lord says elsewhere, Let your light shine before men; (Matt. 5:16.) that is, that we should be eager to do good for the glory of God, not our own. For vain-glory is a baneful thing, and from hence springs iniquity, and despair, and avarice, the mother of evil. But if thou seekest to turn away from this, ever raise thy eyes to God, and be content with that glory which is from Him. For if in all things we must choose the more learned for judges, how dost thou trust to the many the decision of virtue, and not rather to Him, who before all others knoweth it, and can give and reward it, whose glory therefore if thou desirest, avoid the praise of men. For no one more excites our admiration than he who rejects glory. And if we do this, much more does the God of all. Be mindful then, that the glory of men quickly faileth, seeing in the course of time it is past into oblivion. It follows, For so did their fathers to the false prophets.

[AD 444] Cyril of Alexandria on Luke 6:24-26
Having said before that poverty for God's sake is the cause of every good thing, and that hunger and weeping will not be without the reward of the saints, he goes on to denounce the opposite to these as the source of condemnation and punishment. But woe unto you rich, for ye have your consolation.

[AD 735] Bede on Luke 6:24
However, woe to you who are rich, for you have received your consolation. The fact that woe will come to the rich is better understood by contrast, where it is said that the kingdom of God belongs to the poor. Those who seek consolation here in every way alienate themselves from that kingdom, hearing from the just judge: "Children, remember that you received good things in your lifetime" (Luke 16). It should be noted here that it is not so much the riches, but the love of riches that is at fault. For not everyone who has riches, but as Ecclesiastes says: "Those who love riches will not benefit from them" (Eccl. 5), because those who do not know how to disdain temporal things or to give them to the poor, indeed delight in their use for the present, but will lack the benefit that could be obtained by giving in the future. And elsewhere we read: "Blessed is the rich person who is found without blemish, who has not gone after gold, nor hoped in money and treasures" (Eccl. 31).

[AD 735] Bede on Luke 6:24-26
Woe to you that are full, for ye shall be hungry. That rich man clothed in purple was full, feasting sumptuously every day, but endured in hunger that dreadful "woe," when from the finger of Lazarus, whom he had despised, he begged a drop of water.

In another way. If those are happy who always hunger after the works of righteousness, they on the other hand are counted to be unhappy, who, pleasing themselves in their own desires, suffer no hunger after the true good. It follows, Woe to you who laugh, &c.

But because flattery being the very nurse of sin, like oil to the flames, is wont to minister fuel to those who are on fire with sin, he adds, Woe unto you when all men shall speak well of you.

By the false prophets are meant those, who to gain the favour of the multitude attempt to predict future events. The Lord on the mountain pronounces only the blessings of the good, but on the plain he describes also the "woe" of the wicked, because the yet uninstructed hearers must first be brought by terrors to good works, but the perfect need but be invited by rewards.

[AD 220] Tertullian on Luke 6:25
He inflicts a woe also on "the full, because they shall hunger; on those too which laugh now, because they shall mourn." To these will correspond these opposites which occur, as we have seen above, in the benedictions of the Creator: "Behold, my servants shall be full, but ye shall be hungry "-even because ye have been filled; "behold, my servants shall rejoice, but ye shall be ashamed" -even ye who shall mourn, who now are laughing.

[AD 532] Pseudo-Dionysius the Areopagite on Luke 6:25
A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament."
[AD 735] Bede on Luke 6:25
Woe to you who are full now, for you shall hunger (Luke 6:25). The rich man clothed in purple was full when he feasted sumptuously every day, but he endured a dire woe when he was hungry and sought a drop of water from the finger of Lazarus, whom he had despised. Another interpretation is that if those who hunger always for the works of justice are blessed, in contrast, those who are pleased with their own desires, suffering no hunger for the true and steadfast good, must be considered unfortunate, thinking themselves blessed if they are not deprived of their pleasure for the moment.

[AD 735] Bede on Luke 6:25
Woe to you who laugh now, for you shall mourn and weep. And Solomon says: "Laughter will be mixed with pain, and the end of joy is sorrow" (Prov. 14). And again: "The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth" (Eccl. 7). Clearly teaching that foolishness is to be assigned to those laughing, and wisdom, as we have taught above, to those who are always weeping.

[AD 220] Tertullian on Luke 6:26
"In the like manner," says He, "did their fathers unto the prophets.

[AD 220] Tertullian on Luke 6:26
"Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: "O my people, they who call you happy mislead you, and disturb the paths of your feet.

[AD 735] Bede on Luke 6:26
Woe when all men speak well of you. This is what the Psalmist laments, because the sinner is praised in the desires of his soul, and he who does unjust things is blessed (Psalms Hebr. X). For whom it is not the least part of the punishment that his crimes are not only not censured, but are moreover praised as well done. Hence the Lord prudently does not say: Woe, because men speak well of you, as if the fault should be followed by the punishment at some other time, but woe (he says) when all men speak well of you. Because the flattery itself is the nurse of sin; just as oil to flames, so it is usually the fuel supplied to those burning in guilt, and certainly it is the greatest punishment of sinners. For just as the hungry and weeping poor ought to be weighed down by the wickedness of evildoers, so those indulging in riches, feasts, and laughter are by the anger of a strict judge more fueled by their courtiers to greater punishment.

[AD 735] Bede on Luke 6:26
For such things indeed did their fathers do to the prophets. He means false prophets, who are also often called prophets in sacred scripture, because they seek the favor of the people by predicting the future, that is, by attempting to foretell it. Hence Ezekiel says: Woe to the foolish prophets, who follow their own spirit and have seen nothing. Like foxes in the deserts, your prophets were, O Israel (Ezek. XIII). Therefore the Lord on the mount sets forth the blessings only of the good, but in the plain he describes also the woes of the reprobate. Because as yet uncultivated listeners must necessarily be driven to good through threats and fears, but the perfect may be sufficiently invited by rewards.

[AD 140] Pseudo-Clement on Luke 6:27
For, whenever they hear from us that God says, "No thank have ye, if you love them which love you, but you have thank, if you love your enemies and them which hate you" — whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.

[AD 215] Clement of Alexandria on Luke 6:27
"And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."
[AD 220] Tertullian on Luke 6:27-34
To love friends is the custom for all people, but to love enemies is customary only for Christians.

[AD 220] Tertullian on Luke 6:27
He bids us, therefore, show a kindly disposition to such a man. "Love your enemies," says He, "pray for them that curse you," lest such a man in any transaction of business be irritated by any unjust conduct of yours, and "deliver thee to the judge" of his own (nation ), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him.

[AD 220] Tertullian on Luke 6:27
"But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you" ), "Love your enemies, and bless those which hate you, and pray for them which calumniate you.

[AD 258] Cyprian on Luke 6:27-34
How will you love your enemies and pray for your adversaries and persecutors? We see what happened in the case of Stephen. When he was being killed by the violence and stones of the Jews, he did not ask for vengeance but forgiveness for his murderers, saying: “O Lord, do not lay this sin against them.” So it was most fitting that the first martyr for Christ who, in preceding by his glorious death the martyrs that were to come, was not only a preacher of the Lord’s suffering but also an imitator of his most patient gentleness.

[AD 373] Ephrem the Syrian on Luke 6:27-34
“An eye for an eye” is the perfection of justice. “Whoever strikes you on the cheek, turn the other to him” is the consummation of grace. While both continually have their criteria, he proposed them to us through the two successive Testaments. The first Testament had the killing of animals for compensation, because justice did not permit that one should die in place of another. The second Testament was established through the blood of a man, who through his grace gave himself on behalf of all. One therefore was the beginning, and the other the completion. He in whom are both the end and the beginning is perfect. In the case of those who do not understand, the beginning and end are estranged one from the other. In the study of them, however, they are one.Therefore this principle of a blow for a blow has indeed been transformed. If you strive for perfection, whoever strikes you, turn to him the other [cheek].

[AD 379] Basil of Caesarea on Luke 6:27-34
“Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” he says, “to which there is no hope of a return attached?” Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord’s sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them.

[AD 379] Basil of Caesarea on Luke 6:27-31
(in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.

(ubi sup.) But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.
It follows, Bless them that curse you.

(in Esai. 1, 23. in App.) But we almost all of us offend against this command, and especially the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonour in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil (Rom. 12:17.), if he is eager to retaliate on him who injures him.

[AD 397] Ambrose of Milan on Luke 6:27-34
Love is commanded when it is said, “Love your enemies,” so that the saying which was uttered already before the church may be fulfilled: “Set in order love in me.” For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel’s blessing. The law commands the revenge of punishment. The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!

[AD 397] Ambrose of Milan on Luke 6:27-34
What Christ said in word, he proved also by example. Indeed, when he was on the cross, he said in reference to his persecutors who were slandering him, “Father, forgive them, for they do not know what they are doing,” so that he might pray for his slanderers, although he could have forgiven them himself.

[AD 397] Ambrose of Milan on Luke 6:27-31
And mark, that Matthew by rewards called the people to virtue and faith, but Luke also frightened them from their sins and iniquities by the denunciation of future punishment.

Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.

[AD 407] John Chrysostom on Luke 6:27-31
(Hom. 18. in Matt.) But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.

For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Thy mouth was given thee not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the rank of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When thou prayest to Him that He would hear thee cursing thy enemies, who has forbidden thee to pray against thy enemies, how is it possible for thee to be heard, since thou art calling Him to hear thee by striking an enemy in the king's presence, not with the hand indeed, but with thy words. What art thou doing, O man? thou standest to obtain pardon of your sins, and thou fillest thy mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.

(Hom. 18. in Matt.) For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have thou also a like consideration towards thy persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower thee with thanks, and God Himself will give thee a crown, because thou hast delivered thy brother from the worst disease.

(ubi sup.) Now He said not, Bear humbly the rule of thy persecutor, but, Go on wisely, and prepare thyself to suffer what he desires thee to do; overcoming his insolence by thy great prudence, that he may depart with shame at thy excellent endurance.
But some one will say, How can this be? When thou hast seen God made man, and suffering so many things for thee, dost thou still ask and doubt how it is possible to pardon the iniquities of thy fellow servants? Who has suffered what thy God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give.

Herein however we do not lightly err, when not only we give not to those who seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, dost thou then possess by labour? but still if thou workest, dost thou work for this, that thou shouldest blame another? For a single loaf and coat dost thou call a man covetous? Thou givest nothing, make then no reproaches. Why dost thou neither take pity thyself, and dissuadest those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, thinkest thou, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged.
It follows, And of him that taketh away thy goods, ask them not again.

(Hom. 10. in 1 Cor.) Every thing we have we receive from God. But when we speak of "mine and thine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator's. Thou again art he who has built the house; but although the use is thine, it is doubtful, not only because of death, but also on account of the issues of things. Thy soul is not thy own possession, and will be reckoned to thee in like manner as all thy goods. God wishes those things to be thine which are entrusted to thee for thy brethren, and they will be thine if thou hast dispensed them for others. But if thou hast spent richly upon thyself what things are thine, they are now become another's. But through a wicked desire of wealth men strive together in a state contrary to Christ's words, And of him that taketh away thy goods, ask them not again.

(Hom. 13. ad Pop. Ant.) Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as ye would that men should do unto you, do ye also to them. He does not say, Whatever ye would not that men should do unto you, do not ye. For since there are two ways which lead to virtue, namely, abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That ye may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that thy own will is the law to thee. And if thou wilt have good done unto thee, thou must do good to others; if thou wilt that another should show mercy to thee, thou must show mercy to thy neighbour.

[AD 430] Augustine of Hippo on Luke 6:27-34
We are also prohibited both from loving that world and, if we understand rightly, are commanded to love it. We are prohibited, of course, where it is said to us, “Do not love the world.” But we are commanded when it is said to us, “Love your enemies.” They are the world, which hates us. Therefore we are both prohibited from loving in it what the world itself loves, and we are commanded to love in it what the world hates, namely, the handiwork of God and the various comforts of his goodness. We are prohibited from loving the fault in it and are commanded to love its nature. The world loves the fault in itself and hates its nature. So we rightly love and hate it, although it perversely loves and hates itself.

[AD 430] Augustine of Hippo on Luke 6:27-34
Temporal goods are to be despised in favor of eternal ones, as things on the left are to be despised in favor of those on the right. This has always been the aim of the holy martyrs. A final just vengeance is looked for, that is, the last supreme judgment, only when no chance of correction remains. But now we must be on our guard, more than anything else, not to lose patience in our eagerness to be justified, for patience is to be more highly prized than anything an enemy can take from us against our will.

[AD 430] Augustine of Hippo on Luke 6:27-31
(de Serm. Dom. lib. 1. c. 20.) He says not, To him that seeketh give all things, but give what you justly and honestly can, that is, what as far as man can know or believe, neither hurts you, nor another: and if thou hast justly refused any one, the justice must be declared to him, (so as not to send him away empty,) sometimes thou wilt confer even a greater boon when thou hast corrected him who seeks what he ought not.

(de Ser. Dom. lib. 1. c. 19.) He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honourably governed by thee than by him who desires to take him from thee, I know not whether any one would dare to say, that he ought to be despised, as a garment (ut vestimentum.)

[AD 444] Cyril of Alexandria on Luke 6:27-31
But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation.

Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And unto him that smiteth thee on the one cheek, offer also the other.

But the Lord would moreover have us to be despisers of property. As it follows, And him that taketh away thy cloak, forbid not to take thy coat also. For this is the soul's virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends.

[AD 500] Desert Fathers on Luke 6:27-28
A hermit was asked, ‘What is humility?’ He said, ‘It is if you forgive a brother who has wronged you before he is sorry.’

[AD 700] Isaac of Nineveh on Luke 6:27-34
When a man overcomes justice by mercy, he is crowned, though not with crowns awarded under the law to the righteous, but with the crowns of the mature who are under the gospel. The ancient law also dictates that a man must give to the poor from his own means, and clothe the naked, and love his neighbor as himself. It forbids injustice and lying. But the perfection of the gospel’s dispensation commands the following: “Give to every man that asks of you, and of him that takes away your goods ask them not again.” And further, a man must not merely with joy suffer injustice as regards his possessions and the rest of the external things that come upon him, but he must also lay down his life for his brother. This is the merciful man.

[AD 735] Bede on Luke 6:27-31
Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies, saying, But I say to you who hear.

But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.

[AD 735] Bede on Luke 6:27
But I say to you who listen: Love your enemies, do good to those who hate you. Because He had said earlier what they might suffer from their enemies, now He shows in what way they themselves ought to act towards these same enemies. Many, however, think it is enough virtue not to hate enemies, but to love them is commanded as more than what human nature can bear, not seeing that Moses, Samuel, and Stephen prayed for their enemies, and David mourned his dead enemies. For the Lord does not command impossibilities, but perfection. Therefore, not faltering while there is time, let us do good to all, especially to those who are of the household of faith.

[AD 1963] CS Lewis on Luke 6:27
I said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, 'Thou shalt love thy neighbour as theyself.' Because in Christian morals 'thy neighbor' includes 'thy enemy', and so we come up against this terrible duty of forgiving our enemies...

We might try to understand exactly what loving your neighbor as yourself means. I have to love him as I love myself. Well, how exactly do I love myself?

Now that I come to think of it, I have no exactly got a feeling of fondness or affection for myself, and I do not even always enjoy my own society. So apparently 'Love your neighbour' does not mean 'feel fond of him' or 'find him attractive'. I ought to have seen that before, because, of course, you cannot feel fond of a person by trying. Do I think well of myself, think myself a nice chap? Well, I am afraid I sometimes do (and those are, no doubt, my worst moments) but that is not why I love myself. In fact it is the other way round: my self-love makes me think myself nice, but thinking myself nice is not why I love myself. So loving my enemies does not apparently mean thinking them nice either. That is an enormous relief. For a good many people imagine that forgiving your enemies means making out that they are really not such bad fellows after all, when it is quite plain that they are. Go a step further. In my most clear-sighted moments not only do I not think myself a nice man, but I know that I am a very nasty one. I can look at some of the things I have done with horror and loathing. So apparently I am allowed to loathe and hate some of the things my enemies do...

Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment - even to death. If you had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged...

I imagine somebody will say, 'Well, if one is allowed to condemn the enemy's acts, and punish him, and kill him, what difference is left between Christian morality and the ordinary view?' All the difference in the world. Remember, we Christians think man lives for ever. Therefore, what really matters is those little marks or twists on the central, inside part of the soul which are going to turn it, in the long run, into a heavenly or hellish creature. We may kill if necessary, but we must not hate and enjoy hating. We may punish if necessary, but we must not enjoy it. In other words, something insude us, the feeling of resentment, the feeling that wants to get one own's back, must be simply killed... Even while we kill and punish we must try to feel about the enemy as we feel about ourselves - to wish that he were not bad, to hope that he may, in this world or another, be cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not.

I admit that this means loving people who have nothing lovable about them. But then, has oneself anything lovable about it? You love it simply because it is yourself. God intends us to love all selves in the same way and for the same reason: but He has given us the sum ready worked out in our own case to show us how it works. We have then to go on and apply the rule to all the other selves. Perhaps it makes it easier if we remember that that is how He loves us. Not for any nice, attractive qualities we think we have, but just because we are the things called selves.

[AD 165] Justin Martyr on Luke 6:28
But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."

[AD 220] Tertullian on Luke 6:28
He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law. Who so closely resembles my God as: His own Christ? We have often already laid it down for certain, that He could not have been branded as the destroyer of the law if He had promulged another god.

[AD 380] Apostolic Constitutions on Luke 6:28
In the same manner it is written inn the Gospel: "Bless them that curse you."

[AD 735] Bede on Luke 6:28
Bless those who curse you, pray for those who slander you. And the Apostle testifies that he and his like have done this, saying: We are reviled, and we bless. We are persecuted, and we endure it (I Cor. IV). But here the question arises, how this command of the Lord is not opposed to the fact that many imprecations against enemies, which are considered curses, are found in the prophets, such as: Let their table become a snare before them, and other things said there. The apostle John says: If anyone sees his brother sinning a sin not leading to death, he will ask, and He will give him life for those who commit sin not leading to death. There is a sin leading to death, I do not say that he should pray about that. First, it must be seen that the prophets, by way of imprecation, sang what was to come, not by the will of the one wishing, but by the spirit of foreseeing, who are accustomed to predict future things in the figure of one who is imprecating, just as often they sang of things to come in the figure of past time. Second, it must be understood from the words of the Apostle that there are certain brothers for whom we are not commanded to pray, since the Lord also commands us to pray even for our persecutors. This question cannot be resolved unless we admit that there are some sins among the brothers graver than the persecution by enemies. That brothers, however, signifies Christians can be proven by many teachings of the divine Scriptures. Therefore, I believe the sin of a brother leading to death is when, after the knowledge of God by the grace of our Lord Jesus Christ, someone opposes the brotherhood, and against the very grace by which he was reconciled to God, he is agitated with the flames of envy. However, the sin not leading to death is if someone has not alienated love from a brother but has not exhibited the duties of brotherhood due to some weakness of mind. Wherefore the Lord also said on the cross: Father, forgive them, for they know not what they do (Luke XXIII). For they had not yet become partakers of the grace of the Holy Spirit, nor had they entered the fellowship of holy brotherhood. And blessed Stephen prays for those who were stoning him, because they had not yet believed in Christ, nor were they fighting against that common grace. And for this reason, I believe, the apostle Paul does not pray for Alexander because he was already a brother, and had sinned to death, i.e., oppressing the brotherhood with envy. But for those who had not broken off love but had succumbed out of fear, he prays that they be forgiven. So he says: Alexander the coppersmith did me much harm. May the Lord repay him according to his works; you too must beware of him, for he has greatly withstood our words (II Tim. IV). Then he adds, for whom he prays, saying: At my first defense no one stood with me, but all forsook me. May it not be charged against them (Ibid.). This is the distinction of sins, separating Judas who betrayed from Peter who denied.

[AD 165] Justin Martyr on Luke 6:29
And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."

[AD 202] Irenaeus on Luke 6:29
For "to him that taketh away thy coat "He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them: ".
a comparison be instituted between us and them,
[AD 220] Tertullian on Luke 6:29
Well, but Christ plainly teaches a new kind of patience, when He actually prohibits the reprisals which the Creator permitted in requiring "an eye for an eye, and a tooth for a tooth," and bids us, on the contrary, "to him who smiteth us on the one cheek, to offer the other also, and to give up our coat to him that taketh away our cloak." No doubt these are supplementary additions by Christ, but they are quite in keeping with the teaching of the Creator.

[AD 220] Tertullian on Luke 6:29
Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon.

[AD 380] Apostolic Constitutions on Luke 6:29
"If any one gives thee a stroke on thy right cheek, turn to him the other also.".
And, "He that will sue thee at the law, and take away thy coat, let him have thy cloak also."

[AD 400] Pseudo-Clement on Luke 6:29
On saying this, he took an instance, and set before us the doctrine of philanthropy, which you had explained to him, which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other also, and to give to him who takes away your cloak your tunic also, and to go two miles with him who compels you to go one, and such like.

[AD 735] Bede on Luke 6:29
If anyone strikes you on the cheek, offer the other also. He does not say, do not strike the one who strikes you, although this is also a great commandment, but he says: prepare yourself to be struck again. This pertains to mercy, as understood especially by those who serve like fathers, or those who serve those dearest to them, such as sick ones, little ones, or the mentally disturbed, from whom they often suffer many things. And if their health requires it, they even offer themselves to suffer more, until the weakness of age or illness passes. Therefore, the Lord, the physician of souls, instructed those who would heal others, what else could he teach them but to bear with the infirmities of those whose health they wish to care for with a calm mind? For all wickedness comes from weakness of spirit, because nothing is more innocent than one who is perfect in virtue. Many know how to offer the other cheek, but do not know how to love the one who strikes them. But the Lord himself, who certainly first fulfilled the precepts he taught, did not offer the other cheek to the servant of the priest who struck him, but moreover said: If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me? (John XVIII). Yet he was not unprepared in heart, not only to be struck on the other cheek for the salvation of all, but even to be crucified with his whole body.

[AD 735] Bede on Luke 6:29
And from one who takes away your cloak, do not withhold your tunic either. What has been said about the cloak and tunic is not just about these, but should apply to all things which we say are temporarily ours by some right. For if this has been commanded about necessities, how much more fitting it is to disdain superfluities.

[AD 165] Justin Martyr on Luke 6:30
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."

[AD 215] Clement of Alexandria on Luke 6:30
"Dicunt itaque ex iis quemdam, cum ad host ram virginem vultu formosam accessisset, dixisse: Scriptum est: "Da omni te petenti: ".
But better than this is the saying spoken by the Lord in another place, "Give to every one that asketh thee."

[AD 220] Tertullian on Luke 6:30
This, however, is (the principle) of your good and simply beneficent god-to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! "Give to every one that asketh of thee" -to the indigent of course, or rather to the indigent more especially, although to the affluent likewise.

[AD 220] Tertullian on Luke 6:30
But they whose office it is, know that baptism is not rashly to be administered. "Give to every one who beggeth thee," has a reference of its own, appertaining especially to almsgiving.

[AD 220] Tertullian on Luke 6:30
"But Paul too was, in fact, `speedily' baptized: "for Simon, his host, speedily recognized him to be "an appointed vessel of election." God's approbation sends sure premonitory tokens before it; every "petition " may both deceive and be deceived.

[AD 220] Tertullian on Luke 6:30
Why does the innocent period of life hasten to the "remission of sins? "More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to "ask" for salvation, that you may seem (at least) to have given "to him that asketh." For no less cause must the unwedded also be deferred-in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom-until they either marry, or else be more fully strengthened for continence.

[AD 220] Tertullian on Luke 6:30
Grant, now, that you marry "in the Lord," in accordance with the law and the apostle-if, notwithstanding, you care even about this-with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!" And they will join you together in a virgin church, the one betrothed of the one Christ! And you will pray for your husbands, the new and the old.

[AD 250] Fabian of Rome on Luke 6:30
And in another place: "Of him that taketh away thy goods, ask them not again."
[AD 380] Apostolic Constitutions on Luke 6:30
For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: "Give to every one that asketh of thee.".
"And from him that taketh thy goods, require them not again."

[AD 735] Bede on Luke 6:30
To everyone who asks of you, give. He says, to everyone who asks, not to everyone requesting everything, but to give that which you can give honorably and justly. For what if he asks for money to oppress the innocent? What if in the end, he asks for a disgraceful act? But without going into many details, which are innumerable, certainly that should be given which neither harms you nor another, as far as can be known or believed by man. And to whom you have justly denied what he asks for, the justice itself should be indicated, so that you do not send him away empty-handed. Thus, you will grant to everyone who asks of you, though not always that which is requested, you will grant. And sometimes you will grant something better, when you correct one asking for unjust things.

[AD 735] Bede on Luke 6:30
And from him who takes away what is yours, do not demand it back. He speaks of clothing, house, estate, beast of burden, and generally of all money. However, whether this should apply to slaves is a great question. For a Christian ought not to possess a slave in the same manner as a horse or silver. Although it may happen that a horse is worth more than a slave, and something golden or silver far more. But if that slave is being educated or governed more correctly, honorably, and in a manner more fitting to God’s worship by you the master, than by the one who desires to take him away, I do not know whether anyone would dare say that he should be disregarded like a garment. For a man ought to love his fellow man as himself, upon whom the Lord of all commands also to love even enemies.

[AD 215] Clement of Alexandria on Luke 6:31
Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them."

[AD 220] Tertullian on Luke 6:31
So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. "And as ye would that men should do to you, do ye also to them likewise." In this command is no doubt implied its counterpart: "And as ye would not that men should do to you, so should ye also not do to them likewise.

[AD 220] Tertullian on Luke 6:31
Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? " And, "As ye would that men should do to you, do ye likewise so to, them." Consider whether He may not have I preserved a race such that He is looking for a testimony to Himself from them, as well as l consisting of those on whom He enjoins the interchange of righteous dealing.

[AD 500] Desert Fathers on Luke 6:31
Some of the hermits used to say, ‘Whatever you hate for yourself, do not do it to someone else. If you hate being spoken evil of, do not speak evil of another. If you hate being slandered, do not slander another. If you hate him who tries to make you despised, or wrongs you, or takes away what is yours, or anything like that, do not do such things to others. To keep this is enough for salvation.’

[AD 735] Bede on Luke 6:31
And as you would that men should do to you, do also to them likewise. Because charity is patient, kind, it not only bravely endures the injuries of an enemy but also most graciously anticipates the kindness of a friend. For reciprocating the love of a lover, nature taught all. But to compel someone who does not love to love through benefits, only the perfect doctrine of Christ has taught. When He commanded us first to do to others as we would have done to us, He immediately confirmed the same notion more broadly, saying:

[AD 1107] Theophylact of Ohrid on Luke 6:31
The Apostles were about to be sent out to preach and many persecutors and plotters awaited them. If the Apostles were fearful and dismayed by persecution, they might want to protect themselves from their persecutors by keeping silent and not teaching. If that happened, the radiant sun of the Gospel would be extinguished. In anticipation of this, the Lord exhorts the Apostles not to give way to defensive measures against their enemies, but instead bravely to endure all things, even insults and murderous plots. This is what He Himself did on the Cross, saying, Father, forgive them, for they know not what they do (Lk.23:34). To prove to the Apostles that this commandment to love ones enemies is possible to keep, He then says, "What you want to be done to you, do the same to others; and be to others that kind of person you want others to be to you." If you want your enemies to be hard, unfeeling, and angry towards you, then be the same yourself to them. But if you want them to be kind and compassionate towards you, and not to remember wrongs, do not think that it is impossible for you yourself to be the same towards them. Do you see this natural law which is written in our hearts? That is why the Lord also said, In those days I will surely put My laws into their mind, and write them on their hearts (Jer. 38:33). Then He adds another compelling reason to keep this commandment: if you love those who love you, you are like the sinners and the Gentiles; but if you love those who do evil to you, you are like God, Who is kind unto the unthankful and to the evil. Which do you desire—to be like sinners or to be like God? Do you see the divine teaching? First He persuaded you by means of the natural law: what you want to be done to you, do to others. Then He persuades you with the result and the reward—He promises that you will become like God.
[AD 140] Pseudo-Clement on Luke 6:32
For, whenever they hear from us that God says, "No thank have ye, if you love them which love you, but you have thank, if you love your enemies and them which hate you" — whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.

[AD 258] Cyprian on Luke 6:32
That even our enemies must be loved. In the Gospel according to Luke: "If ye love those who love you, what thank have ye? For even sinners love those who love them." Also according to Matthew: "Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous."

"What is the meaning of "suitable? "Assuredly those who are able to restore and give back the favour.
[AD 373] Athanasius of Alexandria on Luke 6:32-36
(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

[AD 379] Basil of Caesarea on Luke 6:32-36
(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and thou wilt admire the mercifulness of the author. When thou art about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Dost thou not wish the Almighty to be bound to restore to thee? Or, should He make some rich citizen thy security, dost thou accept him, but reject God standing as security for the poor?

[AD 380] Apostolic Constitutions on Luke 6:32
"Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same."

[AD 395] Gregory of Nyssa on Luke 6:32-36
(Orat. cont. usurar.) But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again, &c. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest?

[AD 397] Ambrose of Milan on Luke 6:32-36
Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies.

How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And ye shall be the sons of the Highest (Ps. 82:6.). Follow then mercy, that ye may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil.

[AD 407] John Chrysostom on Luke 6:32-36
(Hom. 13. ad Pop. Ant.) Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as ye would that men should do unto you, do ye also to them. He does not say, Whatever ye would not that men should do unto you, do not ye. For since there are two ways which lead to virtue, namely, abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That ye may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that thy own will is the law to thee. And if thou wilt have good done unto thee, thou must do good to others; if thou wilt that another should show mercy to thee, thou must show mercy to thy neighbour.

(Hom. i. in Col.) The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have ye? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband. A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. (Acts 14:17) Moses is stoned by the Jews, and prays for them. (Exod. 17:4) Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have ye?

(Hom. 58. in Gen.) Whereby thou wilt confer more upon thyself than him. For he is beloved by a fellow servant, but thou art made like unto God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.

(Hom. 3. in. Gen.) Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life.

[AD 444] Cyril of Alexandria on Luke 6:32-36
Great then is the praise of mercy. For this virtue makes us like unto God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be ye then merciful, as your heavenly Father also is merciful.

[AD 735] Bede on Luke 6:32-36
But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if ye lend to those from whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.

[AD 735] Bede on Luke 6:32
And if you love those who love you, what grace is it to you? For even sinners love those who love them, etc. If even sinners, publicans, and pagans know how to be kind to their lovers, led by nature, how much more must you (he says) who, as your profession is nobler, so is the necessity that your virtue be more abundant, embrace with broader affection even those who do not love? Whence it seems worthy of inquiry how, when the Lord testifies that those who love only those who love them, do good only to those who do good to them, lend only to friends, not only do not have perfect charity but are equated with sinners, that beloved disciple who leaned on Jesus’ chest, concluding his Epistle on the love of God and neighbor, nowhere admonishes to love enemies, but absolutely says: Because if we love one another, God abides in us, and God's love is perfected in us (1 John 4). And if this troubles anyone, let them know that he did not omit the love of enemies, but also included them under the name of brothers and instructed that they should be loved with the perspective of brotherly love and that prayers should be offered for them. Certainly, that they may not always remain enemies but may come to their senses from the snares of the devil and be united to us in a genuine covenant. Nor should it seem harsh that we say those who do not yet believe can be called brothers because of the hope that they will believe. For the same John is recorded to call them children of God. Because Jesus (he says) was about to die for the nation, and not only for the nation, but that He might gather together in one the children of God who were scattered abroad (John 11). For as long as they are scattered, they are not yet children of God, but by coming together in one, they are made children.

[AD 220] Tertullian on Luke 6:34
And now, on the subject of a loan, when He asks, "And if ye lend to them of whom ye hope to receive, what thank have ye? " compare with this the following words of Ezekiel, in which He says of the before-mentioned just man, "He hath not given his money upon usury, nor will he take any increase" -meaning the redundance of interest, which is usury.

[AD 165] Justin Martyr on Luke 6:35
For He taught us to pray for our enemies also, saying, `Love your enemies; be kind and merciful, as your heavenly Father is.'

[AD 165] Justin Martyr on Luke 6:35-36
We pray for you that you might experience the mercy of Christ. He instructed us to pray for our enemies, when he said, “Be kind and merciful, even as your heavenly Father is merciful.” We can observe that almighty God is kind and merciful, causing his sun to shine on the ungrateful and on the just and sending rain to both the holy and the evil. All of them, he has told us, he will judge.

[AD 215] Clement of Alexandria on Luke 6:35
Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: "For He is kind to the unthankful and the evil; "and further, when He says "Be merciful, as your Father is merciful."

[AD 220] Tertullian on Luke 6:35
" Now, when He commands that a debt be remitted to a man who shall be unable to pay it (for it is a still stronger argument when He forbids its being asked for from a man who is even able to repay it), what else does He teach than that we should lend to those of whom we cannot receive again, inasmuch as He has imposed so great a loss on lending? "And ye shall be the children of God." What can be more shameless, than for him to be making us his children, who has not permitted us to make children for ourselves by forbidding marriage? How does he propose to invest his followers with a name which he has already erased? I cannot be the son of a eunuch Especially when I have for my Father the same great Being whom the universe claims for its! For is not the Founder of the universe as much a Father, even of all men, as (Marcion's) castrated deity, who is the maker of no existing thing? Even if the Creator had not united male and female, and if He had not allowed any living creature whatever to have children, I yet had this relation to Him before Paradise, before the fall, before the expulsion, before the two became one.

[AD 220] Tertullian on Luke 6:35
"Because," says He, "He is kind unto the unthankful and to the evil." Well done, Marcion! how cleverly have you withdrawn from Him the showers and the sunshine, that He might not seem to be a Creator! But who is this kind being which hitherto has not been even known? How can he be kind who had previously shown no evidences of such a kindness as this, which consists of the loan to us of sunshine and rain?-who is not destined to receive from the human race (the homage due to that) Creator,-who, up to this very moment, in return for His vast liberality in the gift of the elements, bears with men while they offer to idols, more readily than Himself, the due returns of His graciousness.

[AD 220] Tertullian on Luke 6:35
For he will merit its fruit who has not yet used more than he who has already withal abused it; and remedies will be more effective on their first application than when outworn. No doubt the Lord is "kind" to "the unthankful," rather than to the ignorant! and "merciful" to the "reprobates" sooner than to such as have yet had no probation! so that in-suits offered to His clemency do not rather incur His anger than His caresses! and He does not more willingly impart to strangers that (clemency) which, in the case of His own sons, He has lost, seeing that He has thus adopted the Gentiles while the Jews make sport of His patience! But what the Psychics mean is this-that God, the Judge of righteousness, prefers the repentance to the death of that sinner who has preferred death to repentance! If this is so, it is by sinning that we merit favour.

[AD 235] Hippolytus of Rome on Luke 6:35
This, he says, is ocean, "generation of gods and generation of men" ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; " "If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation. This, he says, is the great Jordan which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt-I mean from terrestrial intercourse, for Egypt is with them the body,-Jesus drove back, and made it flow upwards.

[AD 253] Origen of Alexandria on Luke 6:35-36
The traces of the divine image are clearly recognized not through the likeness of the body, which undergoes corruption, but through the intelligence of the soul. We see the divine image in its righteousness, temperance, courage, wisdom, discipline, and through the entire chorus of virtues that are present essentially in God. These can be in people through effort and the imitation of God, as also the Lord points out in the Gospel when he says, “Be merciful, even as your Father is merciful” and “Be perfect, as your Father is perfect.”

[AD 444] Cyril of Alexandria on Luke 6:35-36
Closely neighboring, so to speak, upon the virtues which we have just mentioned is compassion, of which he next makes mention. For it is a most excelling thing, and very pleasing to God, and in the highest degree proper for pious souls. It may suffice for us to imprint upon our mind that compassion is an attribute of the divine nature. “Be merciful,” he says, “as your heavenly Father is merciful.”

[AD 735] Bede on Luke 6:35
Nonetheless, love your enemies, and do good, and lend, expecting nothing in return. For the love and benefit of mutual sinners, which is fruitless, now shows how these should be fruitfully done by the faithful. Indeed, anyone who receives borrows, even if he himself is not to repay. For when God restores more to the merciful, everyone who offers a benefit lends. Or if it is not pleasing to accept the borrower, except him who is to repay, it is to be understood that the Lord has embraced these two kinds of giving. For we either give as a gift what we give benevolently or we lend to someone who will repay. Because many (as it is written) have considered interest a gain and have made a nuisance of themselves to those who help them, many have not lent out of wickedness but feared to be defrauded without charge. The divine authority also remedies this weakness, saying: And lend, expecting nothing in return (Luke VI). That is, not fixing the hope of reward on man. For whether he repays what you have lent, or God repays what you did at His command, your inheritance will be eternal. For the sinner borrows and does not repay, but the righteous is merciful and lends (Psalm CXI). For those who bless him shall possess the land (Psalm XXXVI). And elsewhere when he said: The man who is gracious and lends, he shall be remembered forever (Psalm CXI).

[AD 735] Bede on Luke 6:35
And your reward will be great, and you will be sons of the Most High. No greater reward can there be than for the sons of men, born of the earth, to become the sons of the Most High, who is in the heavens. Therefore, what he says: And you will be sons of the Most High, is to be understood from that rule by which John also says: He gave them power to become children of God. For there is one who is naturally the Son, who does not know sin at all. But we, having received the power, are made sons, to the extent that we fulfill those things commanded by him. Hence the apostolic discipline calls it adoption, by which we are called into eternal inheritance, so that we might be co-heirs. Therefore, he does not say: Do these things because you are sons, but do these things, and you will be sons. When, however, he calls us to this through the Only Begotten, he calls us to his likeness.

[AD 735] Bede on Luke 6:35
Because he himself is kind (he says) to the ungrateful and the wicked, etc. God is kind to the ungrateful and the wicked, either by his manifold mercy, by which he even saves animals, granting temporal goods, or by the singular grace of heavenly gifts, by which he glorifies only the elect, inspiring them. But whether you understand this, or that, or both, it is done by the great goodness of God, which is commanded to us to imitate, if we wish to be sons of God.

[AD 99] Clement of Rome on Luke 6:36
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" ), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: "Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you." By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, "On whom shall I look, but on him that is meek and peaceable, and that trembles at my words?" [Isaiah 66:2]

[AD 155] Polycarp of Smyrna on Luke 6:36
Be merciful, that ye may obtain mercy;
[AD 165] Justin Martyr on Luke 6:36
But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."

[AD 215] Clement of Alexandria on Luke 6:36
For the law calls assimilation following; and such a following to the utmost of its power assimilates. "Be "says the Lord, "merciful and pitiful, as your heavenly Father is pitiful."

[AD 220] Tertullian on Luke 6:36
Compassion also does He teach: "Be ye merciful," says He, "as your Father also that had mercy upon you." This injunction will be of a piece with, "Deal thy bread to the hungry; and if he be houseless, bring him into thine house; and if thou seest the naked, cover him; " also with, "Judge the fatherless, plead with the widow.

[AD 220] Tertullian on Luke 6:36
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

[AD 258] Cyprian on Luke 6:36
The principle of the philosophers and stoics is different, dearest brother, who say that all sins are equal, and that a grave man ought not easily to be moved. But there is a wide difference between Christians and philosophers. And when the apostle says, "Beware, lest any man spoil you through philosophy and vain deceit," we are to avoid those things which do not come from God's clemency, but are begotten of the presumption of a too rigid philosophy. Concerning Moses, moreover, we find it said in the Scriptures, "Now the man Moses was very meek; " and the Lord in His Gospel says, "Be ye merciful, as your Father also had mercy upon you; " and again, "They that be whole need not a physician, but they that are sick." What medical skill can he exercise who says, "I cure the sound only, who have no need of a physician? "We ought to give our assistance, our healing art, to those who are wounded; neither let us think them dead, but rather let us regard them as lying half alive, whom we see to have been wounded in the fatal persecution, and who, if they had been altogether dead, would never from the same men become afterwards both confessors and martyrs.

[AD 400] Pseudo-Clement on Luke 6:36
Wherefore awake, and take to yourselves our Lord and God, even that Lord who is Lord both of heaven and earth, and conform yourselves to His image and likeness, as the true Prophet Himself teaches, saying, 'Be merciful, as also your heavenly Father is merciful, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust.'

[AD 155] Polycarp of Smyrna on Luke 6:37
Forgive, and it shall be forgiven unto you;
[AD 215] Clement of Alexandria on Luke 6:37
"Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again;

[AD 220] Tertullian on Luke 6:37
If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again." As it seems to me, this passage announces a retribution proportioned to the merits.

[AD 220] Tertullian on Luke 6:37
For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you." And when Peter had put the question whether remission were to be granted to a brother seven times, "Nay," saith He, "seventy-seven times; " in order to remould the Law for the better; because in Genesis vengeance was assigned "seven times" in the case of Cain, but in that of Lamech "seventy-seven times.

[AD 220] Tertullian on Luke 6:37
Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged," does He not require patience? For who will refrain from judging another, but he who shall be patient in not revenging himself? Who judges in order to pardon? And if he shall pardon, still he has taken care to indulge the impatience of a judger, and has taken away the honour of the one Judge, that is, God.

[AD 220] Tertullian on Luke 6:37
As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.

[AD 220] Tertullian on Luke 6:37
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

[AD 220] Tertullian on Luke 6:37
' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'" Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity" of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" too.

[AD 220] Tertullian on Luke 6:37
Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it).

[AD 258] Cyprian on Luke 6:37
That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."

[AD 373] Athanasius of Alexandria on Luke 6:37-38
(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

[AD 373] Ephrem the Syrian on Luke 6:37-38
Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged. This is like the phrase “Forgive, and it will be forgiven you.” For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, “Do not condemn.” That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise.

[AD 379] Basil of Caesarea on Luke 6:37-38
(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

[AD 380] Apostolic Constitutions on Luke 6:37
Now the way of peace is our Saviour Jesus Christ, who has taught us, saying: "Forgive, and ye shall be forgiven. Give, and it shall be given to you; ".
For to yon this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: "Judge not, and ye shall not be judged.".
For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."

[AD 395] Gregory of Nyssa on Luke 6:37-38
Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

[AD 397] Ambrose of Milan on Luke 6:37-38
The Lord added, that we must not readily judge others, lest when conscious of guilt thyself, thou shouldest be compelled to pass sentence upon another.

[AD 407] John Chrysostom on Luke 6:37-38
Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.

You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

[AD 430] Augustine of Hippo on Luke 6:37-38
(de Qu. Ev. l. ii. q. 8.) But he says, shall they give, (Mat. 10:42.) because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that ye mete withal it shall be measured to you again.

[AD 430] Augustine of Hippo on Luke 6:37-38
The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: “Forgive, and you shall be forgiven; give, and it shall be given to you.” This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, “Give alms, and behold, all things are clean to you.” Therefore the next and sixth step is that cleansing of the heart.

[AD 430] Augustine of Hippo on Luke 6:37-38
The Christian soul understands how far removed he should be from theft of another’s goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says, “Give, and it shall be given to you. Forgive, and you shall be forgiven.” Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we in turn pray the Lord to give us good things and not to repay our evil deeds.

[AD 430] Augustine of Hippo on Luke 6:37-38
“Forgive, and you will be forgiven.” “Give, and it will be given you.” These are the two wings of prayer, on which it flies to God. Pardon the offender what has been committed, and give to the person in need.

[AD 430] Augustine of Hippo on Luke 6:37-38
So there is hope in God’s mercy, if our misery is not so barren as to yield no work of mercy. What do you want from the Lord? Mercy. Give, and it shall be given to you. What do you want from the Lord? Pardon. Forgive, and you will be forgiven.

[AD 430] Augustine of Hippo on Luke 6:37-38
You give alms. You receive alms. You pardon. You are pardoned. You are generous. You are treated generously. Listen to God saying, “Forgive, and you will be forgiven. Give, and things will be given to you.”Keep the poor in mind. I say this to all of you. Give alms, my brothers and sisters, and you won’t lose what you give. Trust God. I’m not only telling you you won’t lose what you do for the poor, but I’m telling you plainly, this is all that you won’t lose.… Come now, let’s see if you can cheer the poor up today. You be their granaries, so that God may give to you what you can give to them, and so that he may forgive whatever sins you have committed.

[AD 444] Cyril of Alexandria on Luke 6:37-38
He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach.

But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.

But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

[AD 444] Cyril of Alexandria on Luke 6:37-38
He cuts away from our minds a very unmanageable passion, the commencement and begetter of pride. While it is people’s duty to examine themselves and to order their conduct according to God’s will, they leave this alone to busy themselves with the affairs of others. He that judges the brother, as the disciple of Christ says, speaks against the law and judges the law. The lawgiver and judge are One. The judge of the sinning soul must be higher than that soul. Since you are not, the sinner will object to you as judge. Why judge your neighbor? But if you venture to condemn him, having no authority to do it, it is yourself rather that will be condemned, because the law does not permit you to judge others.Whoever therefore is guided by good sense, does not look at the sins of others, does not busy himself about the faults of his neighbor, but closely reviews his own misdoings. Such was the blessed psalmist, falling down before God and saying on account of his own offenses, “If you, Lord, closely regard iniquities, who can endure?” Once again, putting forward the infirmity of human nature as an excuse, he prays for a reasonable pardon, saying, “Remember that we are dirt.”

[AD 444] Cyril of Alexandria on Luke 6:37-38
He has given us full assurance that God, who gives all things abundantly to those who love him, shall reward us with bountiful hand. He said, “Good measure, and squeezed down, and running over shall they give into your bosom.” He added this too, “For with what measure you give, it shall be measured to you.” There is, however, an apparent incompatibility between the two declarations. If we are to receive good measure, and squeezed down, and running over, how shall we be paid back the same measure we give? For this implies an equal reward, and not one of far-surpassing abundance.

[AD 735] Bede on Luke 6:37
Do not judge, and you will not be judged; do not condemn, and you will not be condemned. I believe nothing else is commanded to us in this place, except that we interpret acts, whose intention is doubtful, in a better sense. For it is written: By their fruits you shall know them, this is said of manifest things, which cannot be done with a good intention, such as debaucheries, or blasphemies, or thefts, or drunkenness, and such things, about which it is permitted for us to judge. However, concerning foods, because any human food can be taken indifferently without fault of concupiscence with a good intention and simple heart, the Apostle prohibits us from judging those who ate meat and drank wine, by those who abstained from such foods. He who eats (he says) should not despise the one who does not eat; and he who does not eat should not judge the one who eats (Rom. XIV). This also pertains to what he says elsewhere: Do not judge anything before the time, until the Lord comes, who will also illuminate the hidden things of darkness, and will manifest the counsels of the hearts (I Cor. IV). Therefore, there are certain actions, which we do not know with what intention they are done, which can be done with both good and bad intentions, about which it is rash to judge, especially to condemn. The time will come, however, for these to be judged, when the Lord will illuminate the hidden things of darkness, and reveal the counsels of the hearts (Ibid.). There are two things, however, in which we should avoid rash judgment, when it is uncertain with what intention anything is done, or when it is uncertain what someone will become, who now appears either good or evil.

[AD 735] Bede on Luke 6:37
Forgive, and you will be forgiven. Give, and it will be given to you. He commands us to forgive injuries, to give benefits, so that our sins may also be forgiven, and eternal life may be given to us. By this, brief but excellent sentence, he comprehensively concludes all the commands about dealing with enemies that he had given extensively.

[AD 735] Bede on Luke 6:37-38
Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

[AD 1107] Theophylact of Ohrid on Luke 6:37-38
As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

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

[AD 155] Polycarp of Smyrna on Luke 6:38
With what measure ye mete, it shall be measured to you again;
[AD 400] Pseudo-Clement on Luke 6:38
And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have anything it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned.

[AD 735] Bede on Luke 6:38
A good measure, pressed down, shaken together, and running over, will be poured into your lap. This is similar to what he says elsewhere: That they may receive you into eternal dwellings (Luke 16). For it is not the poor themselves, but Christ who will give the reward to those who have given alms. Nevertheless, they are said to give it into the bosom because they provided the occasion for that merit, either by being pitiable in need or by being harsh in insolence, the stronger enduring them with patience and supporting them with kindness, and sometimes calling them sweetly to the faith.

[AD 735] Bede on Luke 6:38
For the same measure you use will be measured to you. And the Apostle, urging the Corinthians to give alms, says among other things: "But this I say: He who sows sparingly will also reap sparingly. And he who sows bountifully will also reap bountifully" (2 Corinthians 9). It can also be understood of all things we do in mind, by hand, or with tongue. "Because you will render to each," he says, "according to their deeds."

[AD 220] Tertullian on Luke 6:39
Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch." Some persons believe Marcion.

[AD 379] Basil of Caesarea on Luke 6:39-42
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

[AD 430] Augustine of Hippo on Luke 6:39-42
(de Qu. Ev. l. ii. q. 9.) Or, He has added the words, Can the blind, lead the blind, in order that they might not expect to receive from the Levites that measure of which He says, They shall give into thy bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master.

[AD 444] Cyril of Alexandria on Luke 6:39-42
But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

The Lord added to what had gone before a very necessary parable, as it is said, And he spake a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain unto an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be ye also followers of me, as I am of Christ (1 Cor. 1:11.). Since Christ therefore judged not, why judgest thou? for He came not to judge the world, but to show mercy.

As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies.

That is to say, first show thyself clean from great sins, and then afterwards shalt thou give counsel to thy neighbour, who is guilty only of slight sins.

[AD 444] Cyril of Alexandria on Luke 6:39-42
This parable he added as a most necessary attachment to what had been said. The blessed disciples were about to be the initiators and teachers of the world. It was necessary for them therefore to prove themselves possessed of everything piety requires. They must know the pathway of the evangelic mode of life and be workmen ready for every good work. They must be able to bestow upon well-instructed hearers such correct and saving teaching as exactly represents the truth. This they must do, as having already first received their sight and a mind illuminated with the divine light, lest they should be blind leaders of the blind. It is not possible for those enveloped in the darkness of ignorance to guide those who are afflicted in the same way into the knowledge of the truth. Should they attempt it, they will both roll into the ditch of carelessness.He overthrew the bragging passion of boastfulness, which most give way, that they may not enviously strive to surpass their teachers in honor. He added, “The disciple is not above his teacher.” Even if some make such progress, as to attain to a virtue that rivals that of their teachers, they will range themselves no higher than their level and be their imitators. Paul shall again support us. He says, “Imitate me, as I also imitate Christ.”

[AD 444] Cyril of Alexandria on Luke 6:39-42
He had previously shown us that judging others is utterly wicked and dangerous. It causes final condemnation. “Do not judge,” he said, “and you shall not be judged.” Do not condemn, and you shall not be condemned. By conclusive arguments, he persuades us to avoid the very wish of judging others. Deliver yourself first from your great crimes and your rebellious passions, and then you may set him right who is guilty of only minor offenses.

[AD 500] Desert Fathers on Luke 6:39-40
[Syncletica] also said, ‘It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.’

[AD 735] Bede on Luke 6:39-42
Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded thee against the violent, and avarice against the grasping, how canst thou with thy corrupt heart cure his corruption? If even thy Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection.

Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how canst thou say to thy brother, Brother let me cast out the mote that is in thine eye, if thou seest not the beam that is in thine own eye?

[AD 735] Bede on Luke 6:39
He also gave them this parable: Can a blind man lead a blind man? Will they not both fall into a pit? The sense of this saying depends on the preceding, where he instructs about giving alms and forgiving injury. If (he says) anger against the violent and greed against the petitioner has blinded you, can you cure his fault with your corrupted mind? Or will not only he who committed the injury but also you, who could not endure it, be considered guilty? But if his wickedness finds you gentle and with a tranquil heart, both he will be moved to repentance, and you will be given the reward of patience, because you are endeavoring to lead the blind with a seeing eye—that is, a serene heart—towards the light.

[AD 1107] Theophylact of Ohrid on Luke 6:39-42
Or else, If thou judgest another, and in the very same way sinnest thyself, art not thou like to the blind leading the blind? For how canst thou lead him to good when thou also thyself committest sin? For the disciple is not above his master. If therefore thou sinnest, who thinkest thyself a master and guide, where will he be who is taught and led by thee? For he will be the perfect disciple who is as his master.

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

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

[AD 202] Irenaeus on Luke 6:40
For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And you have delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

[AD 215] Clement of Alexandria on Luke 6:40
Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master: "

[AD 220] Tertullian on Luke 6:40
To none, forsooth, except these, nor prior to these, was revealed the truth of the Divine Nature; and they obtained this especial honour and fuller favour from the devil, we cannot doubt, because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done-making "the disciples above their Master." Let the entire mass of heresies choose, therefore, for themselves the times when they should appear, provided that the when be an unimportant point; allowing, too, that they be not of the truth, and (as a matter of course ) that such as had no existence in the time of the apostles could not possibly have had any connection with the apostles.

[AD 220] Tertullian on Luke 6:40
Some persons believe Marcion. But "the disciple is not above his master." Apelles ought to have remembered this-a corrector of Marcion, although his disciple.

[AD 380] Apostolic Constitutions on Luke 6:40
Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is."

[AD 735] Bede on Luke 6:40
A disciple is not above his teacher. But everyone who is fully trained will be like his teacher. If the teacher, who could almost like God, did not seek to avenge his own injuries but preferred to make his pursuers gentler by enduring them, it is necessary that disciples, who are pure humans, follow that rule of perfection.

[AD 220] Tertullian on Luke 6:41
Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's. For in applying to these heretics the figurative words which Christ used of men in general, we shall make a much more suitable interpretation of them than if we were to deduce out of them two gods, according to Marcion's grievous exposition.

[AD 235] Hippolytus of Rome on Luke 6:41
Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye, and announce that they see when in reality labouring under blindness, it seems to us expedient in no wise to be silent concerning the tenets of these. Our object is, that by the refutation accomplished by us, the (heretics), being of themselves ashamed, may be brought to know how the Saviour has advised (men) first to take away the beam, then to behold clearly the mote that is in thy brother's eye. Having therefore adequately and sufficiently explained the doctrines of the majority (of the heretics) in the seven books before this, we shall not now be silent as regards the (heterodox) opinions that follow (from these). We shall by this means exhibit the abundance of the grace of the Holy Spirit; and we shall refute those (who suppose) that they have acquired stedfastness of doctrine, when it is only in appearance.

[AD 380] Apostolic Constitutions on Luke 6:41
Those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? "

[AD 735] Bede on Luke 6:41
Why do you see the speck in your brother's eye, but do not consider the beam that is in your own eye? And this looks back to the previous point, where it was warned that a blind man cannot lead a blind man, that is, a sinner cannot chastise another sinner. For many, out of pride, or hatred, or love of money, or greed, or any other crime, judging these things as trivial or nothing, very harshly rebuke those whom they see disturbed by sudden anger, as if the eye of the mind has changed from its usual state of purity, like a speck suddenly falling in, and forgetful of the Lord's precept, which says: "Do not condemn, and you will not be condemned" (Luke 6), they prefer to blame and condemn rather than amend and correct.

[AD 735] Bede on Luke 6:42
And how can you say to your brother: Brother, let me cast out the speck from your eye, when you yourself do not see the beam in your own eye? You do this with your brother if (for example), what he sins by anger, you criticize by hatred. And just as a beam is to a speck, so is hatred to anger. For hatred is anger long-standing, which with the passage of time has so grown that it is rightly called a beam. It can happen that if you are angry with a man, you wish him to be corrected. But if you hate a man, you cannot wish him to be corrected. And therefore it is said to be impossible for one to remove the speck from his brother's eye who carries the beam in his own eye.

[AD 735] Bede on Luke 6:42
Hypocrite, first take the beam out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. That is, first expel hatred from yourself, and then you will be able to correct the one whom you love. And it is truly necessary and troublesome to beware of the hypocrites, that is, the disguised kind, who take up accusations of all vices with hatred and envy, and also want to seem advisers. And therefore it is necessary to carefully and piously watch so that when necessity begins to blame or reprove someone, we first think whether it is a vice we never had or one from which we have already abstained. And if we never had it, let us think that we too are human, and could have had it. If indeed we had it and do not have it now, let common weakness touch memory, so that the reproof or correction is preceded not by hatred but by mercy. So that whether it works for his correction, for which we do it, or to his confusion (since the outcome is uncertain), we may be secure in the simplicity of our own eye. But if thinking to ourselves we find that we are in the same vice as the one whom we intended to reprove, let us not reprove or correct but rather sigh and invite him to strive together, not so that he conforms to us. Therefore, reproofs should be used rarely and with great necessity, yet in such a way that in these very matters we urge not ourselves but to serve God; for He is the end, to do nothing with a double heart, removing the beam of envy, malice, or disguise from our eye, so that we may see to take the speck out of our brother’s eye.

[AD 215] Clement of Alexandria on Luke 6:43
For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit"

[AD 220] Tertullian on Luke 6:43
(The heretics whom we have referred to) deny that nature is susceptible of any change, in order that they may be able to establish and settle their threefold theory, or "trinity," in all its characteristics as to the several natures, because "a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles." If so, then "God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance.

[AD 220] Tertullian on Luke 6:43
The unhappy man gained the first idea of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one; how that "the good tree bringeth not forth corrupt fruit, neither the corrupt tree good fruit.

[AD 253] Origen of Alexandria on Luke 6:43-46
“The good tree” is the Holy Spirit. The “bad tree” is the devil and his underlings. The person who has the Holy Spirit manifests the fruits of the Spirit, which the apostle describes when he says, “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control.” The one who has the opposing power brings forth briars and thistles, the passions of dishonor.

[AD 378] Titus of Bostra on Luke 6:43-45
But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature, but thou hast the exercise of free will; and every barren tree has been ordained for some good, but thou wert created unto the good work of virtue.

[AD 378] Titus of Bostra on Luke 6:43
But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature but you have the exercise of free will; and every barren tree has been ordained for some good, but you were created to the good work of virtue.
[AD 379] Basil of Caesarea on Luke 6:43-45
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.

[AD 397] Ambrose of Milan on Luke 6:43-45
On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, (Cant. 2:13.) that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes. Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree.

[AD 407] John Chrysostom on Luke 6:43-45
(Hom. 42. in Matt.) But although the fruit is caused by the tree, yet it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is known by its fruit.

(Hom. 42. in Matt.) For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream.

[AD 444] Cyril of Alexandria on Luke 6:43-46
See again, Christ commands that those who come to us must be distinguished not by their clothing but by what they really are. “By its fruit,” he says, “the tree is known.” It is ignorance and folly for us to expect to find the choicer kinds of fruits on thorns, grapes for instance, and figs. So it is ridiculous for us to imagine that we can find in hypocrites and the profane anything that is admirable, such as the nobleness of virtue.…This is also made clear by another declaration of our Lord. “The good man,” he says, “as out of a good treasure, pours forth from the heart, good things.” One who is differently disposed, and whose mind is the prey of fraud and wickedness, necessarily brings forth what is concealed deep within. The things that are in the mind and heart boil over and are vomited forth by the stream of speech that flows out of it. The virtuous person therefore speaks such things as become his character, while one who is worthless and wicked vomits forth his secret impurity.

[AD 444] Cyril of Alexandria on Luke 6:43-45
Each man's life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.

But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart bringeth forth that which is good, and the evil man out of the evil treasure bringeth forth that which is evil.

[AD 450] Isidore of Pelusium on Luke 6:43-45
(lib. iv. ep. 81.) He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?

[AD 636] Isidore of Seville on Luke 6:43
He does not then exclude repentance, but a continuance in evil, which aslong as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?
[AD 735] Bede on Luke 6:43-46
“Every tree which does not bear fruit will be cut down and cast into the fire.” He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, “The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort.” Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: “I warn you, as I warned you before, that those who do such things will not attain the kingdom of God.” He subsequently lists the fruits of a good tree. He says, “The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control.”

[AD 735] Bede on Luke 6:43-46
“The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure.” The treasure in one’s heart is the intention of the thought, from which the Searcher of hearts judges the outcome.…Christ subsequently adds force to his pronouncement by clearly showing that good speech without the additional attestation of deeds is of no advantage at all. He asks, “And why do you call me, ‘Lord, Lord,’ and not do what I say?” To call upon the Lord seems to be the gift of a good treasure, the fruit of a good tree. “For everyone who calls upon the name of the Lord will be saved.” If anyone who calls upon the name of the Lord resists the Lord’s commands by living perversely, it is evident that the good that the tongue has spoken has not been brought out of the good treasure in his heart. It was not the root of a fig tree but that of a thorn bush that produced the fruit of such a confession—a conscience, that is, bristling with vices, and not one filled with the sweetness of the love of the Lord.

[AD 735] Bede on Luke 6:43-45
Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree bringeth not forth corrupt fruit; i. e. as if He says, If thou wouldest have a true and unfeigned righteousness, what thou settest forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who doeth evil works; and the innocent though he be blamed, is not therefore evil, who doeth good works.

Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is inclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.

The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this.

By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.

[AD 735] Bede on Luke 6:43
For a good tree does not produce bad fruit; nor does a bad tree produce good fruit. He continues against the hypocrite he began with. If you want, he says, to have true and not feigned righteousness, what you show in words also care to compensate with deeds, that being a good tree, you may be adorned with good fruits. For even if the hypocrite pretends, he is not good who does bad deeds. And if he reprehends the innocent, he is not therefore evil who does good deeds.

[AD 400] Pseudo-Clement on Luke 6:44
For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that you understand what I say: God will give you understanding." [2 Timothy 2:7]

[AD 735] Bede on Luke 6:44
For each tree is known by its own fruit. Which fruit it is by which a tree should be distinguished as good or evil, the Apostle shows, saying: "Now the works of the flesh are manifest, which are fornication, impurity, licentiousness, idolatry, sorcery, enmities, quarrels, jealousies, wraths, strifes, dissensions, heresies, envies, murders, drunkenness, revelries, and such like. I forewarn you, as I have forewarned you, that those who do such things will not inherit the kingdom of God." But the fruit of the Spirit is charity, joy, peace, long-suffering, kindness, goodness, faith, modesty, continence (Galatians 5). Furthermore, almsgiving, or prayer, or fasting, are indeed properly fruits of the good, but sometimes are simulated and even usurped by the wicked. About these the Lord says: "For they have received their reward" (Matthew 6). And elsewhere: "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves" (Matthew 7). But for this reason, sheep should not hate their clothing, because wolves often hide themselves with it, showing one thing to deceive, and another to prey upon or kill those who cannot see the wolves under this sheep's clothing. Therefore, it is not this fruit by which he warns the tree should be known, but that which is shown above.

[AD 735] Bede on Luke 6:44
For they do not gather figs from thorns, nor do they harvest grapes from a bramble. I think thorns and the bramble are the cares of the world and the pricks of vices, about which it was said to the sinful man: Your land will produce thorns and thistles for you (Gen. III). But the fig and the grape, the sweetness of a new way of life which the Lord hungered for in us, and the fervor of love, which gladdens the heart of man. About which, with the Gospel shining, the voice of the turtledove resonates far and wide on the earth, the fig tree has put forth its figs, the flowering vines have given their fragrance (Cant. II). But figs are not gathered from thorns, nor grapes from a bramble. Because a mind still oppressed by the habit of the old man can pretend, but cannot bear the fruit of the new man. But if anyone wishes to object and say that Moses harvested a grape from a bramble when he received useful counsel from a gentile relative, and that they gathered figs from thorns, to whom it was said about the Pharisees: Do what they say, but do not do what they do (Matth. XXIII); let them know that just as a true vine sometimes reclines entangled in a hedge, bearing its fruit, the thorn does not keep its fruit for human use, so the words or actions of the wicked, if they sometimes profit the good, it is not the wicked who make this happen, but it is done by the providence of the supreme plan.

[AD 735] Bede on Luke 6:45
A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure brings forth evil. The same treasure of the heart, which is the root of the tree. And what is brought forth from the heart, is the same as the fruit of the tree. Therefore, he who possesses the treasure of patience and perfect love in his heart, undoubtedly bringing forth the best fruits, loves his enemy, does good to the one who hates him, blesses the one who curses him, prays for the one who slanders him, does not oppose the one who strikes him or takes his things, gives to everyone who asks, does not demand back his own once taken, desires not to judge, not to condemn, corrects the erring patiently and lovingly, and other things which the Savior taught above. But he who keeps an evil treasure in his heart, hates his friend, curses the one who loves him, curses the one who blesses him, and performs other things contrary to the good treasure, as the Lord’s word rebukes. So that he may not flatter himself in vain for what follows:

[AD 735] Bede on Luke 6:45
For out of the abundance of the heart the mouth speaks. As if not the fruit of the tree, but leaves, that is, words alone, and not more so deeds, of either the true Christian or the hypocrite are sought, consequently the Lord adds:

[AD 108] Ignatius of Antioch on Luke 6:46
It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say? " For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.

[AD 202] Irenaeus on Luke 6:46
And, "Why call ye me, Lord, Lord, and do not the things which I say? ".
In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, "Why call ye Me Lord, Lord, and do not the things which I say to you? "

[AD 215] Clement of Alexandria on Luke 6:46
"Why call ye me Lord, Lord "He says, "and do not the things which I say? ".
Wherefore also he added: "But with all of them He was not well pleased. "Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father? ".
For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, "Why will ye call me Lord, Lord, and do not the things which I say? ".
And "Why call ye Me Lord, Lord, and do not the things which I say? "

[AD 220] Tertullian on Luke 6:46
This being the case, who will He clearly be that said, "Why callest thou me Lord, Lord? " Will it be he who had as yet never been called on, because never yet revealed; or He who was ever regarded as the Lord, because known from the beginning-even the God of the Jews? Who, again, could possibly have added, "and do not the things which I say? "Could it have been he who was only then doing his best to teach them? Or He who from the beginning had addressed to them His messages both by the law and the prophets? He could then upbraid them with disobedience, even if He had no ground at any time else for His reproof.

[AD 373] Athanasius of Alexandria on Luke 6:46-49
(in Orat. cont. Sabell.) This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature.

[AD 379] Basil of Caesarea on Luke 6:46-49
(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.

[AD 397] Ambrose of Milan on Luke 6:46-49
Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c.

[AD 400] Pseudo-Clement on Luke 6:46
But salvation is in this, that you do His will of whom you have conceived a love and affection through the gift of God; lest that saying of His be addressed to you which He spoke, 'Why call ye me Lord, Lord, and do not what I say?' [Luke 6:46]

[AD 400] Pseudo-Clement on Luke 6:46
For on this account our Jesus Himself said to one who often called Him Lord, but did none of the things which He prescribed, 'Why call ye me Lord, Lord, and do not the things which I say?' For it is not saying that will profit any one, but doing. By all means, therefore, is there need of good works.

[AD 407] John Chrysostom on Luke 6:46-49
(Hom. 24. in Matt.) The Lord also shows us that faith profiteth a man nothing, if his manner of life be corrupt. Hence it follows, But he that heareth and doeth not, is like a man, that without a foundation, built an house upon the earth, &c.

[AD 430] Augustine of Hippo on Luke 6:46-49
(de Con. Ev. ii. 19.) Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like, or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.

[AD 444] Cyril of Alexandria on Luke 6:46-49
But Lordship both in name and reality belongs only to the Highest Nature.

But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever cometh to me, and heareth my sayings, he is like to a man who built his house upon a rock, &c.

Or they build upon the earth without foundation, who upon the quicksand of doubt, which relates to opinion, lay the foundation of their spiritual building, which a few drops of temptation wash away.

[AD 735] Bede on Luke 6:46
Why do you call me 'Lord, Lord,' and do not do what I say? As if he were saying in other words: Why do you boast of producing the leaves of correct confession, you who show no fruits of good works? From which the Apostle, separating the precious from the vile, that is, the good treasure from the bad, the good tree from the bad, the perfect disciple of a good teacher from a hypocrite, the seeing guide from the blind one, said: "But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. For the kingdom of God is not a matter of talk but of power" (1 Corinthians 4). Therefore, through the speech of the mouth, the Lord signifies everything that we bring forth from the heart by deed, word, or thought, which are more than what is nakedly and openly said to men before his eyes. For it is also the custom of the Scriptures to put words in place of things. Hence the Psalmist says: "Say to my soul, 'I am your salvation'" (Psalm 35). And Hezekiah: "There was nothing in my storehouses that I did not show them" (Isaiah 39). Surely he revealed to the Chaldeans the secrets of things, not words. Likewise, the Apostle: "And no one can say 'Jesus is Lord' except by the Holy Spirit" (1 Corinthians 12). For as he meant to say, no one perceives the Lord Jesus by understanding, no one embraces him by will, except through the grace of the Holy Spirit.

[AD 735] Bede on Luke 6:46-49
Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaketh, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call ye me Lord, Lord, and do not the things which I say? As if He said, Why do ye boast of sending forth the leaves of a right confession, and show forth no fruit of good works.

The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good.

Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God.

A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immoveable rock they cannot even be shaken.

The house of the devil is the world which lieth in wickedness, (1 John 5:19.) which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment. Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment, but the righteous into life eternal. (Mat. 25:46.)

[AD 397] Ambrose of Milan on Luke 6:47-49
He teaches that the foundation of the virtues is obedience of heavenly instructions, whereby this house of ours cannot be shaken by the flow of desires, by the assault of spiritual wickedness, by the rain of the world or the dark arguments of heretics.

[AD 430] Augustine of Hippo on Luke 6:47-49
In a certain place in the Gospel, the Lord says that the wise hearer of his word ought to be like a man who, wishing to build, digs rather deeply until he comes to bedrock. There without anxiety he establishes what he builds against the onrush of a flood, so that when it comes, rather it may be pushed back by the solidity of the building than that house collapse by the impact. Let us consider the Scripture of God as being a field where we want to build something. Let us not be lazy or content with the surface. Let us dig more deeply until we come to rock: “Now the rock was Christ.”

[AD 735] Bede on Luke 6:47
Everyone who comes to me and hears my words and does them, I will show you whom he is like. He is like a man building a house. The Lord has spoken much above about openly good or evil things and has discussed much about truly and hypocritically good things, by which three persons I think the whole class of humans is comprehended. He concludes his whole speech with a simultaneously terrifying and delightful parable, by which he likens some listeners of the word to the devil, others to Christ, each of whom never ceases building his own house in the subjection of men throughout the whole time of this age. Therefore, whoever hears and does Christ's words will be compared to Christ. Because just as Christ builds, instructs, and governs one universal church for himself out of various persons, dedicating it sometime to eternal life, so too does the useful listener, according to his own measure, advance towards the heights through various pursuits of virtues, building for himself a dwelling of eternal habitation, in the present busily working to shape, polish, and bind together the stones with the glue of charity, but in the future rejoicing in the dedication with Christ.

[AD 735] Bede on Luke 6:47-49
The Lord indicates what the true distinction between good and bad fruits is by continuing under another figure of speech. He says, “Everyone who comes to me and listens to my words and does them, I will show you who he is like. He is like a man building a house.” Now this man building a house is the mediator between God and humankind, the man Christ Jesus, who deigned to build and consecrate a beloved and holy house for himself, namely, the church, in which to remain forever.“He dug deep, and laid the foundation upon rock,” for he strove to root out completely whatever base drives he found in the hearts of his faithful. When the traces of earlier habits and unnecessary thoughts had been cast out, he could have a firm and unshakable dwelling place in them. He himself is the rock upon which he laid the foundation for a house of this sort. Just as in building a house nothing is to be preferred to the rock on which the foundation is laid, so holy church has its rock, namely, Christ, concealed in the depths of its heart.…
“When a flood came, the stream was dashed against that house and could not shake it, for it had been founded upon the rock.” The explanation is obvious: the church is often struck by distressful situations but is not overthrown. If any believers are overcome by evils, if they yield, they surely did not belong to this house. If they had taken a stand founded on the rock of faith instead of on the sand of faithlessness, they would have been absolutely incapable of ever being shaken.

[AD 735] Bede on Luke 6:48
He who digs deep and laid the foundation upon the rock. When foundations are given in the plural in the mystery of the Church, they signify the teachers, of whom it is said: "Her foundation is in the holy mountains" (Psalm 86). But when the foundation is given in the singular, Christ Himself is expressed as the teacher of teachers and the foundation of all foundations. Of whom it is said: "For other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3). Therefore, this foundation was laid not upon the earth, but upon a rock by the wise architect because the minds of sublime men were established by Christ, not in earthly desires, but in His invincible faith, hope, and charity. But the rock (he says) was Christ (1 Cor. 10). He who digs deep because by the precepts of humility he tears out all earthly things from the hearts of the faithful, lest they serve God for some lowly or temporal advantage. Morally, the foundations of the house are the intentions of good conversation, which the perfect hearer of the word, having cleared away by Christian humility the debris of vain and fragile thoughts, firmly inserts in the fulfillment of Christ's commandments. This he does, namely, with Christ specially cooperating within himself, which Christ generally does in the universal Church. Rejoicing with the Psalmist: "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, etc." (Psalm 40).

[AD 735] Bede on Luke 6:48
However, when the flood came, it struck that house, and it could not move it. For it was founded upon a rock. The flood of the river, which elsewhere he calls the gates of hell, saying: "You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it" (Matt. XVI); it is the same thing of which he mentioned above: "Blessed are you when men hate you, and when they separate you, and reproach you, and cast out your name as evil" (Luke VI). These firm corners of the Church, although they rush upon them, could not, however, destroy them. Because they rejoiced on that day and exulted, thus encouraging each other against the rage of the waves: "Behold, we bless those who have endured. You have heard of the patience of Job, and you have seen the end of the Lord" (James V). And again: "The river's rush makes glad the city of God, the Most High sanctified his tabernacle. God is in her midst; she shall not be moved" (Psalm XLV). But also, according to the laws of tropology, the separate houses of ours are daily beaten by either unclean spirits, or wicked men, or by the very restlessness of their own mind or body, and they are leaned as much as they trust in their own strength. But as much as they adhere to that invincible rock, they cannot be shaken.

[AD 735] Bede on Luke 6:49
But he who has heard and not done is like a man building his house upon the earth without a foundation. The house of the devil, the world which is placed in the wicked one, is called not by the dignity of the Creator but by the magnitude of the delinquent. He builds it upon the earth because he drags those who obey him from the heavens to the earthly. He builds without a foundation because every sin does not have a foundation, so that it does not subsist by its own nature. For evil truly is without substance, which however in some way exists, coalesces in the nature of the good. Since the foundation is truly said to be from the bottom, we can also not unreasonably take the foundation as placed for the bottom. Just as hearing is said from the ear, and yet often the very ear itself is designated by the name of hearing. Therefore, just as he who sinks into a well is held by the bottom of the well, so the soul, as if it were standing in a certain place at the bottom when falling, would, if once fallen, retain itself in some measure of sin. But since it cannot be content with the sin in which it slips, while it is daily cast into worse, it does not find a bottom in the well into which it has fallen, as is figured. Hence it is well said elsewhere: When the wicked man has come into the depths of evils, he despises (Prov. XVIII). For he feigns to return because he despairs that he can be shown mercy. But when he sins more by despairing, he, as it were, removes the bottom from his well, lest he might find where he could be held. Therefore, he who hears the words of Christ and does not do them, whether initiated into the mysteries of Christ or wholly alien from Christ, because he builds himself badly, is like a foolish man of whom it is said: An enemy has done this (Matt. XIII).

[AD 735] Bede on Luke 6:49
Into which the river crashed, and immediately it fell. And the ruin of that house was great. It is clear that with the onset of any temptation, both the truly wicked and the falsely good soon become worse, until at last they slip into eternal punishment. Moreover, it should be said morally that each person is tempted by their own lust, drawn away and enticed. Then, when lust has conceived, it gives birth to sin. And sin, when it is full-grown, brings forth death. Also, the extreme judgment at the last day can be understood through the rush of the river, when, both houses having been completed, all who exalt themselves shall be humbled, and those who humble themselves shall be exalted; and the wicked shall go, not only people but also angels who belonged to the devil’s house, into everlasting punishment, but the righteous into eternal life (Matthew 25).