Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. ² And he sent them to preach the kingdom of God, and to heal the sick. ³ And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. ⁴ And whatsoever house ye enter into, there abide, and thence depart. ⁵ And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. ⁶ And they departed, and went through the towns, preaching the gospel, and healing every where. ⁷ Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; ⁸ And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. ⁹ And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him. ¹⁰ And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. ¹¹ And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. ¹² And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. ¹³ But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. ¹⁴ For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. ¹⁵ And they did so, and made them all sit down. ¹⁶ Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. ¹⁷ And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets. ¹⁸ And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? ¹⁹ They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. ²⁰ He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. ²¹ And he straitly charged them, and commanded them to tell no man that thing; ²² Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. ²³ And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. ²⁴ For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. ²⁵ For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? ²⁶ For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. ²⁷ But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. ²⁸ And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. ²⁹ And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. ³⁰ And, behold, there talked with him two men, which were Moses and Elias: ³¹ Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. ³² But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. ³³ And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. ³⁴ While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. ³⁵ And there came a voice out of the cloud, saying, This is my beloved Son: hear him. ³⁶ And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. ³⁷ And it came to pass, that on the next day, when they were come down from the hill, much people met him. ³⁸ And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. ³⁹ And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. ⁴⁰ And I besought thy disciples to cast him out; and they could not. ⁴¹ And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. ⁴² And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. ⁴³ And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, ⁴⁴ Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. ⁴⁵ But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. ⁴⁶ Then there arose a reasoning among them, which of them should be greatest. ⁴⁷ And Jesus, perceiving the thought of their heart, took a child, and set him by him, ⁴⁸ And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. ⁴⁹ And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. ⁵⁰ And Jesus said unto him, Forbid him not: for he that is not against us is for us. ⁵¹ And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, ⁵² And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. ⁵³ And they did not receive him, because his face was as though he would go to Jerusalem. ⁵⁴ And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? ⁵⁵ But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. ⁵⁶ For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. ⁵⁷ And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. ⁵⁸ And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. ⁵⁹ And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. ⁶⁰ Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. ⁶¹ And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. ⁶² And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

[AD 220] Tertullian on Luke 9:1

He sends forth His disciples to preach the kingdom of God. Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment.

Source: Against Marcion Book IV

[AD 339] Eusebius of Caesarea on Luke 9:1-2

The Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles. He gave the name of apostles to them alone of all his disciples as a special honor. Later he proclaimed seventy others and sent them also out two by two in advance of himself into every place and city where he himself was to come.

Source: ECCLESIASTICAL HISTORY 1.10

[AD 339] Eusebius of Caesarea on Luke 9:1-6

And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.

Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. (2 Tim. 2:4.)

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on Luke 9:1-6

(Orat. ii. 69.) Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on Luke 9:1

Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.

[AD 397] Ambrose of Milan on Luke 9:1-6

Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.

To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have cast off as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself.

He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you when ye go out of that city, shake off the very dust from your feet for a testimony, &c.

Or it is a great return of hospitality which is here taught, i. e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:1-6

(Hom. 22. in Matt.) But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to preach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it.

(ubi sup.) Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:1-6

(de Con. l. 2. c. 30.) Or, the Lord did not wish the disciples to possess and carry with them these things, not that they were not necessary to the support of this life, but because He sent them thus to show that these things were due to them from those believers to whom they announced the Gospel, that so they might neither possess security, nor carry about with them the necessaries of this life, either great or little. He has therefore, according to Mark, excluded all except a staff, showing that the faithful owe every thing to their ministers who require no superfluities. But this permission of the staff He has mentioned by name, when He says, They should take nothing in the way, but a staff only.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:1-2

The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon’s wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed.…He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification.

Source: COMMENTARY ON LUKE, HOMILY 47

[AD 444] Cyril of Alexandria on Luke 9:1-6

It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his month against me. (Isai. 10:14.LXX.)

(in Thesaur. l. 12. c. 14.) Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself.

(ut sup.) But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house ye enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness.

(ubi sup.) For it is very improbable that those who despise the saving Word, and the Master of the household, will show themselves kind to His servants, and seek further blessings.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:1-6

The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.

But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:1

But Jesus, having called together the twelve apostles, gave them power and authority over all demons, and to cure diseases. And he sent them to preach the kingdom of God and to heal the sick. First granting them the power of signs, he sent them to preach the kingdom of God so that the greatness of the works would also attest to the greatness of the promises, and the power shown would give faith to the words, and they would do new things, who preached new things. Hence now also, as the number of the faithful has increased, there are many within the holy Church who maintain a life of virtues, but do not have the signs of virtues. Because a miracle is shown in vain externally if it lacks what is at work internally. For, according to the voice of the master of the Gentiles, tongues are a sign not to the faithful, but to the unbelievers.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 9:1-6

For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want.

Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:3-5

This is a great vision. But if you wish to see it, remove the sandals from your feet. Remove every chain of sin. Remove the chains of the world. Leave behind earthly sandals. Jesus sent the apostles without sandals, without money, gold and silver, so that they would not carry earthly things with them. The one who seeks to do good is praised not for his sandals but for the swiftness and grace of his feet. The Scripture says, “How beautiful are the feet of those who preach the gospel of peace, of those who bring glad tidings of good things!” Therefore remove the sandals from your feet, that they may be beautiful for preaching the gospel.

Source: FLIGHT FROM THE WORLD 5.25

[AD 397] Ambrose of Milan on Luke 9:3-5

So the faith of the church must be sought first and foremost. If Christ is to dwell in a house, it undoubtedly must be chosen. But lest an unbelieving people or a heretical teacher deface its home, the church is commanded that the fellowship of heretics be avoided and the synagogue shunned. The dust is to be shaken off your feet lest when the dryness of barren unbelief crumbles the sole of your mind it is stained as if by a dry and sandy soil. A preacher of the gospel must take on himself the bodily weaknesses of a faithful people, so to speak. He must lift up and remove from his own soles worthless actions as if they were dust. For it is written: “Who is weak, and I am not weak?” Any church which rejects faith and does not possess the foundations of apostolic preaching is to be abandoned lest it be able to stain others with unbelief. The apostle also clearly affirmed this by saying “Reject a man that is a heretic after the first admonition.”

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.68

[AD 444] Cyril of Alexandria on Luke 9:3-5

It was most appropriate for Jesus to instruct his disciples to take nothing with them. He wished them both to be free from all worldly care, and so entirely exempt from the labors that worldly things require, that they would not even worry about obtaining necessary and indispensable food for themselves. Manifestly, One who instructs them to abstain even from things such as these entirely cuts away the love of riches and the desire of gain. For their glory, he said, and, so to speak, their crown, is to possess nothing. He separates them even from such things as are necessary for their use, by commanding them to carry nothing whatsoever, neither staff, nor bag, nor bread, nor money nor two coats. Observe, therefore, as I said, that he takes them away from worthless distractions and anxiety about the body. He commands them not to worry about food, repeating to them, as it were, that passage in the psalm: “Cast your care upon the Lord, and he shall feed you.” For what Christ says is also true: “You are not able to serve God and money.” And, “For where your treasure is, there will your heart be also.”

Source: COMMENTARY ON LUKE, HOMILY 47

[AD 444] Cyril of Alexandria on Luke 9:3-5

He commanded them both to remain in one house, and from it to take their departure. For it was right that those who had once received them should not be defrauded of the gift. It is also right that the holy apostles themselves should not place any impediment in the way of their own zeal and earnestness in preaching God’s message. This would happen if they allowed themselves to be carried off to various houses by those whose object was not to learn some necessary lesson but to set before them a luxurious table, beyond what was moderate and necessary.

Source: COMMENTARY ON LUKE, HOMILY 47

[AD 735] Bede on Luke 9:3

And he said to them: Take nothing for the journey, neither a staff, nor a bag, nor bread, nor money, nor have two tunics. It is usual to inquire how Matthew and Luke mentioned that the Lord told the disciples not to carry a staff, when Mark says, and he commanded them not to take anything for the road except a staff only. This is resolved in such a way that we understand the staff mentioned under a different meaning which, according to Mark, should be carried, and a different one that, according to Matthew and Luke, should not be carried. Just as temptation is understood under a different meaning when it is said: God tempts no one, and under another when it is said: The Lord your God is testing you, to know whether you love him. One denotes seduction, the other probation. Therefore, both statements must be taken as said by the Lord to the apostles, both to not carry a staff, and to carry only a staff. For when, according to Matthew, he told them: Do not possess gold or silver (Matthew X), and other things, he immediately added: For the laborer is worthy of his food(Bidad). Hence he sufficiently showed why he did not want them to possess and carry these things. Not because these things were not necessary for the sustenance of this life, but because he sent them in such a way as to show that these things were due to them from those to whom the Gospel believers were announcing. However, it is clear that the Lord did not command in such a way that the Evangelists should live from other sources than those who provide for them, to whom they announce the Gospel. Otherwise, the Apostle went against this precept, who earned his living from the labor of his hands, so as not to be a burden to anyone. But he gave authority, wherein they knew these things were due to them. However, when something is commanded by the Lord, if it is not done, it is a fault of disobedience. When authority is given, it is permissible for anyone not to use it, and as if to give up their right. Therefore, the Lord ordained this, which the Apostle says he ordained, that those who announce the Gospel should live from the Gospel, he spoke to the apostles, that secure they should neither possess nor carry the essentials of this life, neither great nor small. Therefore, he said, Nor a staff, showing that from their faithful ones, all things are due to his ministers, requiring nothing superfluous. And therefore adding: For the laborer is worthy of his food (Matthew X), he thoroughly opened and illustrated wherefrom he spoke these things. Thus, he signified this authority by the name of the staff when he says, not to take anything for the road, except a staff only. It is understood that by the authority accepted from the Lord, which is signified by the name of the staff, even those things that are not carried will not be lacking. This must also be understood about two tunics, so none of them would think to carry another, besides the one they were wearing, worried it might be needed, as they could receive from that authority. But according to Mark, not to carry or have two tunics, but more expressively not to be clothed in two tunics, saying: And they were not to put on two tunics (Mark VI): what does he advise them except to walk not doubly but simply? Otherwise. In two tunics, they seem to me to show a double garment. Not that in the icy places of Scythia and snow, someone should be content with one tunic, but that in a tunic, we understand clothing, so we should not be dressed in one and reserve another for ourselves from fear of the future.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:4

And in whatever house you enter, stay there and do not go out from there. He gives a general command of constancy, so that they may uphold the laws of hospitable necessity, asserting that it is foreign to the preacher of the heavenly kingdom to wander through houses and change the inviolate laws of hospitality. Nor is it without reason that, according to Matthew, the house that the apostles enter is decreed to be observed, so that the reason for changing the hospitality and violating necessity does not suffice.

Source: On the Gospel of Luke

[AD 235] Hippolytus of Rome on Luke 9:5

The beloved generates love, and the light immaterial the light inaccessible. "This is my beloved Son," He who, being manifested on earth and yet unseparated from the Father's bosom, was manifested, and yet did not appear. For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized. For this reason did the Father send down the Holy Spirit from heaven upon Him who was baptized. For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne. For what reason? That the faithfulness of the Father's voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this? "The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters." And what voice? "This is my beloved Son, in whom I am well pleased." This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. "This is my beloved Son"-He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head, and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten, and yet confers liberty on the world; who is pierced in the side, and yet repairs the side of Adam.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 735] Bede on Luke 9:5

And whoever will not receive you, as you go out from that city, even shake off the dust of your feet as a testimony against them. The dust is shaken off their feet in testimony of their labor, in that they have entered the city, and the apostolic preaching has reached them. Or the dust is shaken off so that they may accept nothing from them, not even what is necessary for sustenance, who have spurned the Gospel. Allegorically, those who humbly attend to the word, if they are obscured by the spots of earthly levity as men, are soon purified by those marks of the evangelical preaching which they receive. But those who scorn through unbelief, negligence, or even deliberate effort, are judged to have their communion to be avoided, their synagogue to be shunned, and the dust of their feet shaken off, lest the mind's chaste mark be stained by what is handled and compared to dust.

Source: On the Gospel of Luke

[AD 407] John Chrysostom on Luke 9:6

Christ had the power to set the human race free from all these evils—not only the Romans but also the Persians and simply every race of barbarians. He succeeded in doing this with no force of arms, nor expenditure of money, nor by starting wars of conquest, nor by inflaming men to battle. He had only eleven men to start with, men who were undistinguished, without learning, ill-informed, destitute, poorly clad, without weapons, or sandals, men who had but a single tunic to wear.

Source: DEMONSTRATION AGAINST THE PAGANS 1.7

[AD 735] Bede on Luke 9:6

But they went out and went about the villages, preaching the gospel and healing everywhere. What the Apostles preached, or how they healed, Mark explains more fully. He says, they preached that people should repent, and anointed many sick people with oil, and healed them. James also says: Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord, and if they have sinned, they will be forgiven (Mark 6). Hence it is clear from the apostles themselves that this custom of the holy Church was handed down, that with the oil consecrated by pontifical blessing, the sick are anointed. They preached that people should repent; and above, He says, He sent them to preach the kingdom of God (1 Cor. 1). For evidently they preached both, according to the example of John the Baptist, or the Savior Himself: Repent, for the kingdom of heaven is near (Matt. 3). For to draw near to the gates of the heavenly kingdom is to repent of those five sins from which one had departed from God.

Source: On the Gospel of Luke

[AD 100] Josephus on Luke 9:7-9

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Source: Antiquities of the Jews - Book XVIII, Chapter 5, Section 2

[AD 220] Tertullian on Luke 9:7

Again, that it was no new god which recommended by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess. Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection.

Source: Against Marcion Book IV

[AD 339] Eusebius of Caesarea on Luke 9:7-9

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:7-11

After the law has passed away, the food of the gospel begins to feed the hungry hearts of the people.… It was fitting that those whom he had healed from the pain of wounds he freed from hunger with spiritual nourishment. Thus none receives the food of Christ unless he was first healed, and the calling first heals those who are called to the feast. If one was lame, he received the ability to walk, so that he came. If one lacked the sight of his eyes, he could indeed not enter the house of the Lord, unless his sight was restored.

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.69-70

[AD 407] John Chrysostom on Luke 9:7-9

(Hom. 48. in Matt.) It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c.

For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some.

(ubi sup.) When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:7-9

(de Con. Ev. l. 2. c. 45.) Now Luke, though he keeps the same order in his narrative with Mark, docs not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod's perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been uttered so as to signify that he was still doubting.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:7-11

You see, our Lord provided encouragement for the multitude that was following him as the Passover, the Jews’ festival day, was drawing near. He did this by his words of salvation, together with the help of his cures. As another Evangelist wrote, he spoke to them about the kingdom of God and healed those who were in need of being cured. When his acts of teaching and healing were completed, he refreshed them most abundantly from a small amount of food.

Source: Homilies on the Gospels 2.2

[AD 735] Bede on Luke 9:7

Now, Herod the tetrarch heard all that was done by Him, and he was perplexed, because it was said by some that John had risen from the dead. How great was the envy of the Jews, who, with fury of malice against the Lord, we are taught in almost every place of the Gospel. Behold John, of whom it was said that he performed no sign, yet they believed he could have risen from the dead without any witness; but Jesus, proven by God with powers and signs, at whose death the elements trembled, and whose resurrection and ascension were declared by angels, apostles, and men and women alike, they preferred to believe was not risen, but was stolen away secretly. Nor should it be thought to contradict that Luke recounts that Herod was perplexed because it was said by some that John had risen from the dead: when Matthew and Mark report that Herod himself, having heard of Jesus' fame, said to his servants, This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him (Matt. 14); but it must be understood that after this perplexity, he confirmed in his mind what was being said by others.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 9:7-9

Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed.

For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh.

If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:9

And Herod said: I beheaded John. But who is this about whom I hear such things? And he sought to see him. These are the words of the hesitant Herod, mentioned above. Because he desires to see one whom he discovered to be great by reputation, perhaps to recognize if he might be John himself. The sequence and cause of his beheading, since the Evangelists describe it most fully, Luke in his manner prefers to mention to indicate the state of the times, rather than to repeat what he sees is abundantly said. However, because there is mention of John's beheading, it should be noted, that both John and the Lord declare their own state and order both at the time of birth and by the order of their passion. For John was diminished by the head, the Lord was elevated on the cross. John was born when the days began to decrease, the Lord when they began to increase. As this appears too, it is that "He must increase, but I must decrease" (John 3), that is, it must be recognized that He, who was considered a prophet, is Christ: and I, who was thought to be Christ, must be understood as His forerunner.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:10

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; this, you must know was after the manner of the Old Testament.

Source: Against Marcion Book IV

[AD 395] Gregory of Nyssa on Luke 9:10-17

(Orat. Catech. Mag. c. 23.) For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fulness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:10-17

It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, untouched by the fingers of the breakers, spontaneously mounting up.

After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert.

But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound.

Although the multitude is not as yet fed with stronger food. For first, as milk, there are five loaves; secondly, seven; thirdly, the Body of Christ is the stronger food. But if any one fears to seek food, let him leave every thing that belongs to him, and listen to the word of God. But whoever begins to hear the word of God begins to hunger, the Apostles begin to see him hungering. And if they who eat, as yet know not what they eat, Christ knows; He knows that they cat not this world's food, but the food of Christ. For they did not as yet know that the food of a believing people was not to be bought and sold. Christ knew that we are rather to be bought with a ransom, but His banquet to be without price.

But here the bread which Jesus brake is mystically indeed the word of God, and discourse concorning Christ, which when it is divided is increased. For from these few words, He ministered abundant nourishment to the people. He gave us words like loaves, which while they are tasted by our mouth are doubled.

AMBROSE.; Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned. But for what reason did Christ fill twelve baskets, except that He might solve that word concerning the Jewish people, His hands served in the basket? (Ps. 81:6.) that is, the people who before collected mud for the pots, now through the cross of Christ gather up the nourishment of the heavenly life. Nor is this the office of few, but all. For by the twelve baskets, as if of each of the tribes, the foundation of the faith is spread abroad.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:10-17

(Hom. 49. in Matt.) Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.

(ubi sup.) Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him.

(Hom. 49. in Matt.) And to make men believe that He came from the Father, Christ when He was about to work the miracle looked up to heaven. As it follows, Then he took the five loaves, &c.

(ubi sup.) He distributes to them by the hands of His disciples, so honouring them that they might not forget it when the miracle was past. Now He did not create food for the multitude out of what did not exist, that He might stop the mouth of the Manichæans, who say that the creatures are independent (ἀλλοτριούντων. κτίσιν.) of Him; showing that He Himself is both the Giver of food, and the same who said, Let the earth bring forth, &c.He makes also the fishes to increase, to signify that He has dominion over the seas, as well as the dry land. But well did He perform a special miracle for the weak, at the same time that He gives also a general blessing in feeding all the strong as well as the weak. And they did all eat, and were filled.

(ubi sup.) But He caused not loaves to remain over, but fragments, that He might show them to be the remnants of the loaves, and these were made to be of that number, that there might be as many baskets as disciples.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:10-17

(de Con. Ev. 1. 2. c. 45.) Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John's sufferings, after mentioning that perplexity of Herod's, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done.

(de Con. Ev. l. ii. c. 46.) In these words indeed Luke has strung together in one sentence the answer of Philip, saying, Two hundred pennyworth of bread is not sufficient for them, but that every one may have a little, (John 6:9.) and the answer of Andrew, There is a lad here who has five loaves and two small fishes, as John relates. For when Luke says, We have no more but five loaves and two fishes, he refers to the answer of Andrew. But that which he added, Except we go and buy food for all the people, seems to belong to Philip's answer, save that he is silent about the two hundred pennyworth, although this may be implied also in the expression of Andrew himself. For when he had said, There is a lad here who has five loaves and two fishes, he added, But what are these among so many? that is to say, unless we go and buy meat for all this people. From which diversity of words, but harmony of things and opinions, it is sufficiently evident that we have this wholesome lesson given us, that we must seek for nothing in words but the meaning of the speaker; and to explain this clearly, ought to be the care of all truthtelling authors whenever they relate any thing concerning man, or angel, or God.

(ubi sup.) That Luke says here, that the men were ordered to sit down by fifties, but Mark, by fifties and hundreds, does not matter, seeing that one spoke of a part, the other of the whole. But if one had mentioned only the fifties, and the other only the hundreds, they would seem to be greatly opposed to one another; nor would it be sufficiently distinct which of the two was said. But who will not admit, that one was mentioned by one Evangelist, the other by another, and that if more attentively considered it must be found so. But I have said thus much, because often certain things of this kind exist, which to those who take little heed and judge hastily appear contrary to one another, and yet are not so.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:10-17

Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently.

For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said unto them, Give ye them to eat.

But this was a command which the disciples were unable to comply with, since they had with them but five loaves and two fishes. As it follows, And they said, We have no more but five loaves and two fishes; except we go and buy meat for all this people.

But that the difficulty of the miracle may be still more enhanced, the number of men is stated to have been by no means small. As it follows, And there were about five thousand men, besides women and children, (Mat. 14:21.) as another Evangelist relates.

This also He did purposely for our sakes, that we may learn that at the commencement of a feast when we are going to break bread, we ought to offer thanks for it to God, and to draw forth the heavenly blessing upon it. As it follows, And he blessed, and brake.

Nor was this all that the miracle came to; but it follows, And there was taken up of the fragments that remained, twelve baskets, that this might be a manifest proof that a work of love to our neighbour will claim a rich reward from God.

Source: Catena Aurea by Aquinas

[AD 450] Isidore of Pelusium on Luke 9:10-17

(l. I. ep. 233.) Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Source: Catena Aurea by Aquinas

[AD 636] Isidore of Seville on Luke 9:10

Our Lord because He hates the men of blood, and those that dwell with them, aslong as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

[AD 735] Bede on Luke 9:10-17

But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John's disciples. (Matt. 14:12.)

Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.

But He as the powerful and merciful Saviour by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spake unto them of the kingdom of God, &c.

Who Himself having left Judæa, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles.

Now when the day was going down, he refreshes the multitudes, that is, as the end of the world approaches, or when the Sun of righteousness sets for us.

The Apostles had only got but the five loaves of the Mosaic law, and the two fishes of each covenant, which were covered in the secret place of obscure mysteries, as in the waters of the deep. But because men have five external senses, the five thousand men who followed the Lord signify those who still live in worldly ways, knowing well how to use the external things they possess. For they who entirely renounce the world are raised aloft in the enjoyment of His Gospel feast. But the different divisions of the guests, indicate the different congregations of Churches throughout the world, which together compose the one Catholic.

Now our Saviour does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world.

Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:10

And the apostles, having returned, reported to him whatever they had done. Not only do the apostles report to the Lord what they themselves had done and taught but also what John, occupied in teaching, had suffered, or Christ, or the disciples of the same John relay to him, as Matthew indicates. Thus follows:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:10

And he withdrew, having taken them apart, to a deserted place called Bethsaida. He did not act out of fear of death, as some think, but sparing his enemies, lest they add murder to murder, and also waiting for the opportune time of his passion, for anyone who has carefully read the Gospels will find that the passions of John and the Lord were separated by more than a year. Indeed, the Lord performed the miracle of the loaves, according to three agreeing evangelists, after the beheading of John. John, about to describe this miracle, mentions that it was near the Passover, the feast day of the Jews; and after these events, Jesus is said to have gone up to the feast of their Tabernacles. There, while he was teaching in the temple, they sought to apprehend him, but no one laid hands on him because his hour had not yet come (John 7); and then during the time of the next Passover he completed the triumph of the cross. Thus, after John was killed, waiting for the time, he retreated apart to a deserted place called Bethsaida: mystically teaching that having left behind Judea, which, by not believing in prophecy, had lost its head, he would lavish the nourishment of the word in the desert of the Church, which had no husband. Hence, beautifully, Bethsaida is interpreted as the house of fruits. For it is the one about which Isaiah said: The desert and the parched land shall be glad; the wilderness shall rejoice and blossom like the lily (Isa. 35); and a little later: They will see the glory of the Lord, the splendor of our God (Isa. 35). Bethsaida is, however, in Galilee, the city of the apostles Andrew and Peter and Philip, near the lake of Gennesaret, as we find in the books of places.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 9:10-17

But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighbouring cities.

That you may learn that the wisdom which is in us is distributed into word and work, and that it becomes us to speak of what has been done, and to do what we speak of. But when the day was wearing away, the disciples now beginning to have a care of others take compassion on the multitude.

Now He said not this as ignorant of their answer, but wishing to induce them to tell Him how much bread they had, that so a great miracle might be manifested through their confession, when the quantity of bread was made known.

Our Lord teaches us, that when we entertain any one, we ought to make him sit down at meat, and partake of every comfort. Hence it follows, And he said to his disciples, &c.

And that we might learn the value of hospitality, and how much our own store is increased when we help those that need.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:11

When the crowds learned of it, they followed him. And he welcomed them, and spoke to them of the kingdom of God, and healed those who needed care. The Lord tests the faith of the crowds, and rewards the proven faith with a worthy reward. By seeking the solitude, he explores whether they care to follow. These, by following and not using beasts of burden or various vehicles, but as some Evangelists tell, initiating the journey into the desert by the labor of their own feet, show how much they care for their salvation. Again, the Lord himself, as a powerful and merciful savior and healer, by welcoming the fatigued, teaching the ignorant, healing the sick, and feeding the hungry, suggests how much he delights in the devotion of believers. According to the laws of allegory, Christ, seeking the deserts of the Gentiles, is followed by many troops of the faithful, leaving behind the walls of ancient life and neglecting the protection of various doctrines. And he who was first known as God in Judea, after the teeth of the Jews became weapons and arrows, and their tongue was made a sharp sword against him. "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm LVI).

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 9:12-15

For we read that first five thousand are fed with five loaves, then four thousand with seven loaves. So let us seek the mystery which the miracle represents. Those five thousand, like the body’s five senses, seem to have received from Christ food similar to physical food. But the four thousand8 are still in the body and in the world that is known to be of four elements.… Seven baskets of fragments remained from the four thousand. This bread of sabbaths is no ordinary bread. It is sanctified bread. It is a bread of rest. Perhaps, if you will first eat the five loaves with the senses, I shall dare also to say you will not eat bread on earth on the third day, after eating the five loaves and the seven. You will eat eight loaves above the earth, like those who are in the heavens. As the seven loaves are loaves of rest, so the eight loaves are the loaves of the resurrection. Therefore those who are fed on the seven loaves will persevere to the third day and, perhaps, attain the whole faith and steadfastness of the future resurrection. Then there is the voice of the saints: “We will go a three days’ journey, that we may feast with the Lord our God.”

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.79-80

[AD 430] Augustine of Hippo on Luke 9:12-15

The five loaves are understood as the five books of Moses. Rightly, they are not wheat but barley loaves because they belong to the Old Testament. You know that barley was created in such a way that one can scarcely get to its kernel. This kernel is clothed with a covering of husk, and this husk is tenacious and adhering, so that it is stripped off with effort. Such is the letter of the Old Testament, clothed with the coverings of carnal mysteries. If one gets to its kernel, it feeds and satisfies.

Source: TRACTATES ON THE GOSPEL OF JOHN 24.5

[AD 444] Cyril of Alexandria on Luke 9:12-15

The feeding of the multitudes in the desert by Christ is worthy of all admiration. But it is also profitable in another way. We can plainly see that these new miracles are in harmony with those of ancient times. They are the acts of one and the same power. He rained manna in the desert upon the Israelites. He gave them bread from heaven. “Man did eat angels’ food,” according to the words of praise in the Psalms. But look! He has again abundantly supplied food to those who needed food in the desert. He brought it down, as it were, from heaven. Multiplying that small amount of food many times and feeding so large a multitude, so to speak, with nothing, is like that first miracle.

Source: COMMENTARY ON LUKE, HOMILY 48

[AD 735] Bede on Luke 9:12

The day began to decline, and the twelve, approaching, said to him, "Send the crowds away, so that they may go into the villages and countryside around and find food." As the day declined, the Savior feeds the crowds, because either with the end of the ages approaching, or when the Sun of righteousness has set for us, we are saved from the wasting away of long spiritual famine.

Source: On the Gospel of Luke

[AD 1963] CS Lewis on Luke 9:12-17

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.

Source: Miracles, from God in the Dock

[AD 735] Bede on Luke 9:13

But he said to them, "You give them something to eat." He challenges the apostles to the breaking of bread, so that, as they declare themselves not to have anything, the greatness of the miracle might become more known, at the same time suggesting that through them our hungry hearts are to be fed daily. For what does Peter do when he speaks through the Epistles, if not to fill our poorly hungry hearts with the nourishment of the word? What do Paul and John achieve by speaking through the Epistles, if not that our minds may perceive heavenly nourishment and overcome the revulsion of famine by which they were dying?

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:13

But they said: We have no more than five loaves and two fish. The apostles did not yet have more than five loaves of the Mosaic law and two fish of both Testaments, which, for a longer time, were hidden in the mystery of things latent, as if covered and nourished by the waves of the abyss. However, it is well said in the Gospel of John that the loaves, which designate the law, were barley loaves, which is the food of draught animals and most rustic slaves: because to beginners and those not yet perfected, harsher and coarser precepts are to be entrusted. For the animal man does not receive the things of the spirit of God (1 Cor. II). And so the Lord, giving gifts to each according to their strength, and always provoking to greater perfection, first feeds five thousand with five loaves, then four thousand with seven loaves. Thirdly, he entrusts the mystery of his flesh and blood to his disciples. Finally, he grants the great gift to the elect, that they may eat and drink at his table in the kingdom.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:14

But there were about five thousand men. Because there are five senses of the outer man, the five thousand men who followed the Lord signify those who, still set in the secular state, have learned to use well the external things they possess. They are rightly nourished by five loaves, because such need still to be instructed by legal precepts. For those who renounce the world entirely are four thousand, and being nourished by seven loaves, that is, both elevated by the evangelical nourishment and taught by spiritual grace. For the sake of signifying this mystical distinction, I believe it was ordered to make five gilded columns at the entrance of the tabernacle, and four before the oracle, that is, the Holy of Holies. Because evidently beginners are chastised by the law so that they do not sin, but the perfected are admonished by grace to live more devoutly to God.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:14

He said to his disciples, "Make them recline in groups of fifty," and they did so. The various groups of diners represent the various congregations of the Churches around the world, which compose the one catholic Church. They reclined not only in groups of fifty, but, as Mark attests, in groups of a hundred as well. Since the fiftieth psalm is one of repentance, and the number one hundred passes from the left to the right, those who recline at the Lord's banquet in groups of fifty are positioned in repentance and hearing the word. Those who recline in groups of a hundred, having already presumed upon the hope of forgiveness, yearn solely for eternal life.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 9:16

This bread which Jesus breaks is truly the mystical Word of God and a discourse about Christ which is increased while it is distributed. From a few discourses, he ministered abundant nourishment to all peoples. He gave discourses to us like loaves that are doubled when they are poured forth from our mouths. That bread in an incomprehensible fashion is visibly increased when it is broken, when it is distributed, when it is eaten without any understanding of how it is provided.… Truly, Christ’s gifts seem small but are very great. They are not bestowed on one person but on peoples, for the food grew in the mouth of those who ate it. This food seemed to be for bodily nourishment but was taken for eternal salvation.

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.86, 88

[AD 397] Ambrose of Milan on Luke 9:16

The order of the mystery is preserved everywhere. The first healing is bestowed on wounds through the remission of sins. Then the nourishment of the heavenly table abounds, although this multitude is not yet refreshed with stronger foods, nor do hearts hungry for more solid faith feed on the body and blood of Christ. He says, “I gave you milk to drink, not meat. For you then were not strong, nor are you yet.” The five loaves are like milk, but the more solid meat is the body of Christ, and the stronger drink is the blood of the Lord. Not immediately at first do we feast on all foods, nor do we drink all drinks. “First drink this,” he says. Thus there is a first, then a second thing that you drink. There is also a first thing that you eat, then a second, and then a third. At first there are five loaves, then there are seven. The third loaf is the true body of Christ. So, then, let us never abandon such a Lord. He agrees to bestow on us nourishment according to the strength of each, lest either too strong a food oppress the weak or too meager a nourishment not satisfy the strong.

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.71-72

[AD 397] Ambrose of Milan on Luke 9:16

There is also a mystery in that the people who eat are satisfied. The apostles minister to them. The sign is given of hunger satisfied forever because one who has received the food of Christ will never hunger again. The future distribution of the Lord’s body and blood is based in the ministry of the apostles. It is already there in the miracle in the way five loaves are multiplied for five thousand people. It is clear that the people were satisfied not with a little but with an abundance of food.

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.84

[AD 735] Bede on Luke 9:16

After taking the five loaves and the two fish, he looked up to heaven, blessed them, broke them, and gave them to his disciples to set before the crowd. The Savior, seeing the hungry crowds, does not create new food, but blesses what the disciples have brought, because, coming in the flesh, he preaches nothing other than what has been foretold, but demonstrates the sayings of prophecy filled with the mysteries of grace. He looks to heaven to teach that the gaze of the mind should be directed there, and that the light of knowledge is to be sought there. He breaks the loaves and distributes them to his disciples to set before the crowd, because he reveals the closed sacraments of the law and prophecy to those who will preach throughout the world.

Source: On the Gospel of Luke

[AD 410] Prudentius on Luke 9:17

“Place,” he said, “in these twelve baskets all the fragments that remain.”
Thousands at that feast reclining, with abundance had been fed
On the five loaves they had eaten and two fishes multiplied.
You, our bread, our true refection, never-failing sweetness are.
He can nevermore know hunger, who is at your banquet fed,
Nourishing not our fleshly nature, but imparting lasting life.

Source: HYMNS FOR EVERY DAY 9.58-63

[AD 410] Prudentius on Luke 9:17

God has broken five loaves and two fishes and fed the five thousand
With these foods that satisfy to the fullest their hunger.
Then twice six baskets are filled with the fragments that are left over:
Such is the bounty dispensed from the heavenly table forever.

Source: SCENES FROM SACRED HISTORY 37

[AD 413] Aurelius Prudentius Clemens on Luke 9:17

“Place,” he said, “in these twelve baskets all the fragments that remain.” Thousands at that feast reclining, with abundance had been fed On the five loaves they had eaten and two fishes multiplied. You, our bread, our true refection, neverfailing sweetness are. He can nevermore know hunger, who is at your banquet fed, Nourishing not our fleshly nature, but imparting lasting life. -.

[AD 413] Aurelius Prudentius Clemens on Luke 9:17

God has broken five loaves and two fishes and fed the five thousand With these foods that satisfy to the fullest their hunger. Then twice six baskets are filled with the fragments that are left over: Such is the bounty dispensed from the heavenly table forever.

[AD 444] Cyril of Alexandria on Luke 9:17

But what was the result of the miracle? It was the satisfying of a large multitude with food. There were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here. There were also gathered twelve baskets of fragments. And what do we infer from this? A plain assurance that hospitality receives a rich recompense from God. The disciples offered five loaves. After a multitude this large had been satisfied, there was gathered for each one of them a basketful of fragments. Let nothing, therefore, prevent willing people from receiving strangers, no matter what there may be likely to blunt the will and readiness of men. Let no one say, “I do not possess suitable means. What I can do is altogether trifling and insufficient for many.” Receive strangers, my beloved. Overcome that reluctance which wins no reward. The Savior will multiply the little you have many times beyond expectation. Although you give but little, you will receive much. For he that sows blessings shall also reap blessings, according to the blessed Paul’s words.

Source: COMMENTARY ON LUKE, HOMILY 48

[AD 444] Cyril of Alexandria on Luke 9:17

[Jesus] offers himself as the bread of life to those who believe in him. It is he who came down from heaven and gave life to the world.

Source: COMMENTARY ON LUKE, HOMILY 48

[AD 735] Bede on Luke 9:17

Twelve baskets of fragments were taken up that were left over. What was left over by the crowds is gathered by the disciples, because the more sacred mysteries, which the unrefined cannot grasp, should not be neglected but sought by the perfect. For by the twelve baskets, the apostles are symbolized, and through the apostles, all the subsequent choirs of teachers, who, though outwardly despised by men, are inwardly filled with the remnants of the saving food to nurture the hearts of the humble. For it is known that service works are commonly carried out with baskets, but it was he who filled the baskets with fragments of bread, who chose the weak things of this world to confound the strong.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 9:18-22

But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)

In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and the name wherein is all virtue. (summa virtutum)

But our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.

Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:18-20

Although the other apostles know, yet Peter answers for them all, “You are the Christ, the Son of the living God.” Thus he who manifested both the nature and the name, in whom is the sum of the virtues, encompassed all things. Do we also ask questions about the generation of God, when Paul has judged that he knows nothing, save Christ Jesus and him crucified, and Peter thought nothing else should be confessed, save that he is the Son of God? We also scrutinize when and how he was born and how great he is in the contemplation of human weakness. Paul knew that therein was a stumbling block of a question, rather than the increase of edification, and therefore he judged that he knew nothing but Christ Jesus. Peter knew that all things are in the Son of God, for the Father has given all things to the Son.

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.93

[AD 407] John Chrysostom on Luke 9:18-22

(Hom. 54. in Matt.) Timely also was our Lord's command that no one should tell that He was Christ, in order that when offences should be taken away and the sufferings of the cross completed, a proper opinion of Him might be firmly rooted in the minds of the hearers. For that which has once taken root and afterwards been torn up. when fresh planted will scarcely ever be preserved. But that which when once planted continues undisturbed, grows up securely. For if Peter was offended merely by what he heard, what would be the feelings of those many who, after they had heard that He was the Son of God, saw Him crucified, and spit upon?

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:18-22

(de Con. Ev. l. ii. c. 53.) Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am, at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:18-22

Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights.

Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instil into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am?

But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said unto them, Whom say ye that I am? How marked is ye! He excludes them from the other, that they may avoid their opinions; as if He said, Ye who by my decree are called to the Apostleship, the witnesses of my miracles, whom do ye say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek, τὸν χριστόν. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, Thou art Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God.

But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not enquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honour, seeing that Him whom he marvelled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father's Substance was become man.

It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:18-20

You see the skillfulness of the question. He did not at once say, “Who do you say that I am?” He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, “Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,” he said to them, “But you, who do you say that I am?” Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. “You,” he says, “who have been chosen,” who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?”

Source: COMMENTARY ON LUKE, HOMILY 49

[AD 444] Cyril of Alexandria on Luke 9:18-20

There are many who have been called Christ, from having in various ways been anointed by God. Some have been anointed as kings. Some have been anointed as prophets. They have been so called because they have been anointed. But he who is God the Father’s Christ is One, and One only. Not as though we are christs, and not God’s christs, belonging to some other person. There is only one Christ, because he and he alone has as his Father God who is in heaven. Since, therefore, most wise Peter, confessing the faith correctly and without error, said, “the Christ of God,” it is plain that Peter referred to Jesus as God. For Peter confessed Jesus to be God’s sole Christ, distinguishing him from those to whom the appellation generally belongs. For though he be by nature God and shone forth inexpressibly from God the Father as his only-begotten Word, yet he became flesh according to the Scripture.

Source: COMMENTARY ON LUKE, HOMILY 49

[AD 444] Cyril of Alexandria on Luke 9:18-20

It came to pass that he was alone, praying. His disciples were with him. He asked them, “Whom do the multitudes say that I am?” Now the first thing we have to examine is what it was which led our Lord Jesus Christ to propose to the holy apostles this question or inquiry. No word or deed of his is either at an unseasonable time or without a fitting reason. Rather, he does all things wisely and in their season. What, therefore, do we say, or what suitable explanation do we find for his present acts? He had fed a vast multitude of five thousand men in the desert. How did he feed them? With five loaves! Breaking two small fish into morsels with them! These so multiplied out of nothing that twelve baskets of fragments even were taken up. The blessed disciples, therefore, were astonished as well as the multitudes, and saw by what had been wrought, that he is in truth God and the Son of God.

Source: COMMENTARY ON LUKE, HOMILY 49

[AD 735] Bede on Luke 9:18-22

Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father's will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God.

Rightly does our Lord, when about to enquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:18

And it happened, while he was praying alone, the disciples were with him. The disciples were present with the Lord, and followed him on the way, as Mark indicates, but he prayed to the Father alone, because the saints can be united with the Lord by faith and love; seeing him distinct from other mortals in the divine glory of majesty, also following humbly in the way he taught while he lived in the flesh: but the incomprehensible secrets of the Father's plan only the Son penetrates. For nowhere (if I am not mistaken) is he found to have prayed with the disciples, everywhere he prays alone, because the counsels of God cannot be grasped by human desires, nor can anyone be a partaker of the interior with Christ.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:18

And he asked them, saying: Who do the crowds say that I am? But they answered and said, John the Baptist: others say Elijah, others that one of the old prophets has risen again. The Lord appropriately, intending to test the faith of the disciples, first asks the opinion of the crowds, lest the confession of the disciples, not having been tested by the acknowledgment of truth, seem to be established by popular opinion, and they may be thought to believe not from proven knowledge but to doubt from hearsay like Herod. Thus also he says to Peter, who confessed him as Christ, according to Matthew: Because flesh and blood did not reveal it to you (Matt. XVI), that is, human doctrine did not teach you the truth of faith. Also appropriately, those who hold different opinions about the Lord are noted by the name of the crowds, whose sense and speech are always doubtful, unstable, and wandering. From whom, to differentiate them, he immediately adds:

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:20

For even Peter would not have been able to say, "Thou art the Christ," unless he had beforehand heard and believed Moses and the prophets, by whom alone Christ had been hitherto announced.

Source: Against Marcion Book IV

[AD 735] Bede on Luke 9:20

But you, who do you say that I am? For the disciples of Christ are not of the crowd, those who walk alone with the Lord, who are worthy to see him praying privately; but even if anyone from the crowd believes in Christ, he will no longer be of the crowd.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:20

Simon Peter answered, Christ of God. Although the other apostles knew, Peter nonetheless responded before the others. Therefore, he encompassed everything, who both expressed the nature and the name, in which is the highest of virtues. Are we indeed asking questions about God's generation? When Paul judged that he knew nothing except Jesus Christ, and Him crucified (1 Cor. 2), Peter thought nothing more than to confess the Son of God, and when and how He was born, and how great He is. Shall we inquire out of human weakness? Therefore, the end of my faith is Christ, the end of my faith is the Son of God. I am not allowed to know the sequence of generation, however, I am not allowed to be ignorant of the faith of generation.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:21

This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely He was unwilling to have the conclusion promulged which Peter had drawn.

Source: Against Marcion Book IV

[AD 397] Ambrose of Milan on Luke 9:21-22

The Lord Jesus Christ was at first unwilling to be extolled, lest any murmuring arise. He rebuked his disciples, lest they say this to anyone, because the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be slain, and be raised the third day. Perhaps he added this because the Lord knew that even the disciples would believe with difficulty in his passion and resurrection. Therefore he preferred to be the defender of his own passion and resurrection, so that faith would be born of action, and not discord of hearsay. Thus Christ refused to boast but preferred to seem unimportant in order to undergo his passion. Do you boast, who are low born? Must you walk the same path that Christ walked, which he himself walked? This is the recognition of him, this is the imitation of him through obscurity and a good reputation, so that you may glory in the cross as he was glorified. Thus Paul walked and therefore glories, saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

Source: EXPOSITION OF THE GOSPEL OF LUKE 6.99-100

[AD 444] Cyril of Alexandria on Luke 9:21-22

When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. “For the Son of man,” he said, “is about to suffer many things, and be rejected, and killed, and the third day he shall rise again.” Wasn’t it the duty of disciples to proclaim him everywhere? This was the very business of those appointed by him to the apostleship. But, as the sacred Scripture says, “There is a time for everything.” There were things yet unfulfilled which must also be included in their preaching about him. They must also proclaim the cross, the passion, and the death in the flesh. They must preach the resurrection of the dead, that great and truly glorious sign by which testimony is borne him that the Emmanuel is truly God and by nature the Son of God the Father. He utterly abolished death and wiped out destruction. He robbed hell, and overthrew the tyranny of the enemy. He took away the sin of the world, opened the gates above to the dwellers upon earth, and united earth to heaven. These things proved him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion.

Source: COMMENTARY ON LUKE, HOMILY 49

[AD 735] Bede on Luke 9:21

But He, rebuking them, commanded that they should not tell anyone about this, saying; because it is necessary for the Son of Man to suffer many things, and so on. Therefore, He did not want to be preached before the passion and resurrection, so that, after the sacrament of blood was completed, He might more opportunely tell the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28). Because it would be useless to publicly preach Him, and to make His majesty known among the people, whom they will see in a little while being scourged and crucified, suffering many things from the elders and scribes, and the chief priests. And it should be noted that the one who must suffer many things and be killed and rise again, is called the Son of Man: because while Christ suffered in the flesh, divinity remained impassible. It should also be noted that He calls Himself the Son of Man, but Peter confesses Him as the Christ, the Son of God, so that from both sides He is proven to be true God and true man.

Source: On the Gospel of Luke

[AD 165] Justin Martyr on Luke 9:22

For He exclaimed before His crucifixion: `The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.'

Source: Dialogue of Justin

[AD 220] Tertullian on Luke 9:22

It was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day." Now, inasmuch as these sufferings were actually foretold for the Creator's Christ (as we shall fully show in the proper place ), so by this application of them to His own case does He prove that it is He Himself of whom they were predicted.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:23

If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross.

Source: On Idolatry

[AD 253] Origen of Alexandria on Luke 9:23-27

(in Matt. tom. 12.) A man also denies himself when by a sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness, abandons his lustful self when he becomes chaste, and in like manner a forsaking of any crimes is a denial of one's self.

(ut sup.) He assigns the cause of this when He adds, For whosoever will save his life shall lose it; that is, whosoever will according to the present life keep his own soul fixed on things of sense, the same shall lose it, never reaching to the bounds of happiness. But on the other hand He adds, but whosoever shall lose his life for my sake, shall save it. That is, whosoever forsakes the things of sense looking upon truth, and exposes himself to death, as it were losing his life for Christ, shall the rather save it. If then it is a blessed thing to save our life, (with regard to that safety which is in God,) there must be also a certain good surrender of life which is made by looking upon Christ. It seems also to me from resemblance to that denying of one's self which has been before spoken of, that it becomes us to lose a certain sinful life of ours, to take up that which is saved by virtue.

Source: Catena Aurea by Aquinas

[AD 379] Basil of Caesarea on Luke 9:23

For we must deny ourselves and take up the cross of Christ and thus follow him. Now self-denial involves the entire forgetfulness of the past and surrender of one’s will—surrender which it is very difficult, not to say quite impossible, to achieve while living in the promiscuity customary in the world. And in addition, the social intercourse demanded by such a life is even an obstacle to taking up one’s cross and following Christ. Readiness to die for Christ, the mortification of one’s members on this earth, preparedness for every danger which might befall us on behalf of Christ’s name, detachment from this life—this it is to take up one’s cross; and we regard the obstacles springing from the habits of life in society as major impediments thereto.

Source: THE LONG RULES

[AD 379] Basil of Caesarea on Luke 9:23

It is necessary, therefore, to receive instruction before baptism, having first removed any impediment to learning and so making ourselves fit to receive the instruction. Our Lord Jesus Christ himself confirms this assertion by his example and also by the formal injunction: “So every one of you that does not renounce all that he possesses cannot be my disciple;” and … by the definitive declaration: “He that takes not up his cross daily and follows me is not worthy of me.” … And then we are ready for the baptism of water, which is a type of the cross and of death, burial and resurrection from the dead.…Whoever, therefore, is worthy to be baptized in the name of the Holy Spirit and who has been born anew undergoes a change of abode, habits and associates, so that, walking by the Spirit we may merit to be baptized in the name of the Son and to put on Christ.

Source: CONCERNING BAPTISM

[AD 379] Basil of Caesarea on Luke 9:23-27

(in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.

(in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.

(ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily.

(ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:23-27

Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.

Now our Lord while He ever raises us to look to the future reward of virtue, and teaches us how good it is to despise worldly things, so also He supports the weakness of the human mind by a present recompense. For it is a hard thing to take up the cross, and expose your life to danger and your body to death; to give up what you are, when you wish to be what you are not; and even the loftiest virtue seldom exchanges things present for future. The good Master then, lest any man should be broken down by despair or weariness, straightway promises that He will be seen by the faithful, in these words, But I say unto you, There are some standing here who shall not taste of death till they see the kingdom of God.

If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ. At least let us suppose that the death of the body is tasted by touch, the life of the soul preserved by possession; for here not the death of the body, but of the soul, is denied.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:23-27

(Hom. 55. in Matt.) Now the Saviour of His great mercy and lovingkindness will have no one serve Him unwillingly and from constraint, but those only who come of their own accord, and are grateful for being allowed to serve Him. And so not by compelling men and putting a yoke upon them, but by persuasion and kindness, He draws unto Him every where those who are willing, saying, If any man will, &c.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Luke 9:23

In truth, Christ came and made firm the human race that had been disturbed, so that it may not be moved for all eternity. His cross is the pillar of humankind; on this pillar he has built his house. When I say the cross, I am not thinking of the wood but of the passion.… Furthermore, what is the warning in the Gospel? “Unless you take up my cross, and daily follow me.” Mark what it says: Unless your soul has been made as ready for the cross as mine was for you, you cannot be my disciples.

Source: HOMILY ON PSALM 95 (96)

[AD 444] Cyril of Alexandria on Luke 9:23-27

(non occ.) Great and noble leaders provoke the mighty in arms to deeds of valour, not only by promising them the honours of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shows them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said unto all.

(non occ.) But that incomparable exercise of the passion of Christ, which surpasses the delights and precious things of the world, is alluded to when he adds, What is a man advantaged, if he gain the whole world and lose himself, or be a cast away? As if he says, When a man, through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but chooses to live splendidly in his riches, what advantage will he get then, when he has lost his soul? For the fashion of this world passeth away, and pleasant things depart as a shadow. (1 Cor. 7:31. Sap. 5:9.) For the treasures of ungodliness shall not profit, but righteousness snatches a man from death. (Prov. 10:2.)

Now he strikes fear into their hearts, when He says that He will descend from heaven, not in His former humility and condition proportioned to our capacities for receiving Him, but in the glory of the Father, with the Angels ministering unto Him. For it follows, When he shall come in his own glory, and his Father's, and of the holy angels. Awful then and fatal will it be, to be branded as an enemy, and slothful in business, when so great a Judge shall descend with the armies of Angels standing round Him. But from this you may perceive, that though He has taken to Himself our flesh and blood, the Son is no less God, seeing that He promises to come in the glory of God the Father, and that Angels shall minister to Him as the Judge of all, Who was made man like unto us.

Source: Catena Aurea by Aquinas

[AD 500] Desert Fathers on Luke 9:23

Evagrius said, ‘To go against self is the beginning of salvation.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 604] Gregory the Dialogist on Luke 9:23-27

(Hom. 32. in Ev) In two ways also is the cross taken up, either when the body is afflicted through abstinence, or the mind; touched by sympathy.

(Hom. 32. in Ev.) Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.

(Hom. 32. in Ev.) Or, by the kingdom of God in this place, is meant the present Church; and some of His disciples were to live in the body up to that time, when they should behold the Church of God built and raised up against the glory of the world.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:23

He said to all: If anyone wishes to come after me, let him deny himself. He aptly added, to all, because the previous matters about the faith of the Lord's birth or passion, he dealt with only with his separate disciples. But then we deny ourselves when we avoid what we have been through oldness, and strive for what we are called through newness. Therefore, let Truth say, let it say: If anyone wishes to come after me, let him deny himself. For unless one fails from oneself, one does not approach him who is above oneself; nor can one grasp what is beyond oneself, if one does not know how to slay what one is. But now, one who denies oneself from vices must seek the virtues in which one may grow. For it is immediately added:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:23

And let him take up his cross daily, and follow me. For the cross is borne in two ways, when either the body is affected through abstinence, or the soul is afflicted through compassion for a neighbor. Let us consider how Paul bore his cross in both ways, who said: I buffet my body, and bring it into servitude, lest after preaching to others, I myself might be rejected (I Cor. IX). Behold, in the affliction of the body, we heard the cross of the flesh; now in the compassion for the neighbor, let us hear the cross of the mind. He says: Who is weak, and I am not weak? Who is scandalized, and I do not burn (II Cor. XI)? But in both cases of bearing the cross, it is to be noted that we are commanded to bear it daily, and having taken it up, to follow the Lord.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:23-27

He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples.

Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself.

We are bid then to take up the cross of which we have above spoken, and having taken it, to follow our Lord who bore His own cross. Hence it follows, And let him follow me.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:23-27

By the cross, He speaks of an ignominious death, meaning, that if any one will follow Christ, he must not for his own sake flee from even an ignominious death.

He is ashamed of Christ who says, Am I to believe on Him that is crucified? He also is ashamed of His words who despises the simplicity of the Gospel. But of him shall the Lord be ashamed in His kingdom, in the same manner as if a master of a household should have a bad servant, and be ashamed to have him.

That is, the glory in which the righteous shall be. Now He said this of His transfiguration, which was the type of the glory to come; as if He said, There are some standing here, Peter, James, and John, who shall not reach death before they have seen at the time of My transfiguration what will be the glory of those who confess Me.

Source: Catena Aurea by Aquinas

[AD 1274] Ancient Greek Expositor on Luke 9:23-27

(Isaac. Monac.) He rightly joins these two, Let him deny himself, and let him take up his cross, for as he who is prepared to ascend the cross conceives in his mind the intention of death, and so goes on thinking to have no more part in this life, so he who is willing to follow our Lord, ought first to deny himself, and so take up his cross, that his will may be ready to endure every calamity.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Luke 9:24

"Whosoever," says He, "will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it." Surely it is the Son of man who uttered this sentence.

Source: Against Marcion Book IV

[AD 258] Cyprian on Luke 9:24

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.

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

[AD 444] Cyril of Alexandria on Luke 9:24-25

What fear, therefore, can the saints now feel, if that which seemed to be hard proves rather joyous to them that bear it.

Source: COMMENTARY ON LUKE, HOMILY 50

[AD 444] Cyril of Alexandria on Luke 9:24-25

Even though one has wealth and abundance of possessions, yet what profit has he from them when he has lost himself? Treasures profit not the wicked, but the fashion of this world passes away; and like clouds those pleasures recede, and riches fly away from those that possess them. But righteousness delivers from death.

Source: COMMENTARY ON LUKE, HOMILY 50

[AD 735] Bede on Luke 9:24

For whoever wishes to save his life will lose it. But whoever loses his life for my sake will save it. Thus it is said to the faithful: Whoever wishes to save his life will lose it, and whoever loses his life for my sake will save it, as if it is said to the farmer: If you keep the grain, you lose it; if you sow it, you renew it. For who does not know that grain, when it is sown, perishes from sight and disappears in the earth? But from where it decays in the dust, it sprouts anew. For the holy Church has a time of persecution and a time of peace, our Redeemer indicated these times in his teachings. For in the time of persecution, the soul is to be sacrificed, but in the time of peace, earthly desires which might dominate more must be broken. Hence it is now said:

Source: On the Gospel of Luke

[AD 258] Cyprian on Luke 9:25

That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: "He that loveth silver shall not be satisfied with silver." Also in Proverbs: "He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it." Also in Isaiah: "Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? Also in Zephaniah: "They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near." Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? " And again: "But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided? " And again: "Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest." And in the Acts of the Apostles: "But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up." Also in the first to Timothy: "We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 735] Bede on Luke 9:25

For what does it profit a man if he gains the whole world, but loses himself, and suffers damage to himself? When persecution from adversaries is absent, the heart must be guarded more diligently. For in times of peace, it is lawful to live, and also to be ambitious. Thus we often despise all fleeting things, but yet we are still hindered by the habit of human decency, such that the rectitude we keep in mind we are not yet able to express in words. But to this wound too a fitting remedy is added, when the Lord says:

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:26

But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

Source: On Idolatry

[AD 220] Tertullian on Luke 9:26

It is, however, a jealous God whom He here presents to me one who returns evil for evil. "For whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Now to none but my Christ can be assigned the occasion of such a shame as this.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:26

I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame.

Source: On the Flesh of Christ

[AD 220] Tertullian on Luke 9:26

How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father." If I avoid suffering, I am ashamed to confess.

Source: On Flight in Persecution

[AD 380] Apostolic Constitutions on Luke 9:26

For of such a one our Lord declared, saying: "Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 444] Cyril of Alexandria on Luke 9:26

Those who are ashamed at him and at his words will meet with the reward they merit.…He also begets in them fear as well, in that he says that he shall descend from heaven, not in his former lowliness and humiliation, like unto us, but in the glory of his Father; even in godlike and transcendent glory, with the holy angels keeping guard around him. Most miserable, therefore, and ruinous would it be to be condemned of cowardice and indolence when the Judge has descended from above and the angelic ranks stand at his side. But great and most blessed and a foretaste of final blessedness it is to be able to rejoice in labors already accomplished and await the recompense of past toils. For such as these shall be praised, Christ himself saying unto them, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Savior of us all.

Source: COMMENTARY ON LUKE, HOMILY 50

[AD 735] Bede on Luke 9:26

For whoever is ashamed of me and my words, of him the Son of Man will be ashamed when he comes in his glory and the glory of the Father and of the holy angels. But behold, now men say among themselves: We are now not ashamed of the Lord and his words, because we openly confess him with our voice. To whom I respond that in this Christian assembly there are some who confess Christ because they see that all are Christians. Therefore, the voice of profession is not sufficient for the testing of faith, as the profession of generality defends it from shame. Yet there is a place where each one may question himself, so that he may truly test himself in the confession of Christ. Certainly, in the time of persecution, the faithful could be ashamed of being stripped of their possessions, cast down from dignities, afflicted with scourges: but in the time of peace, since our persecutions are absent, there is another where we may be shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries: if perhaps a quarrel occurs with a neighbor, we are ashamed to make amends first. For the carnal heart, while seeking the glory of this life, rejects humility.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 9:27

Thus, if we wish not to fear death, let us stand where Christ is, so that he may say of us too, “There are some standing here that shall not taste death.” It is not enough to stand unless the standing is where Christ is, for only those who can stand with Christ cannot taste death. It is therein lawful through the quality of the very word to ponder that those who are seen to have deserved the fellowship with Christ will not have even the perception of death. Surely the death of the body may be tasted by dedication; the life of the soul may be held by possession.But what is it to taste death? Unless, perhaps, bread may be death, just as bread is life? For there are those who eat the bread of sorrow; there are also the Ethiopian peoples who received the dragon as food. May it be far from us to devour the dragon’s poison, for we have the true Bread, that Bread which came down from heaven. He who keeps what is written eats that Bread. Thus there are those who will not taste death until they see the kingdom of God.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.2-3

[AD 735] Bede on Luke 9:27

But I tell you truly, there are some standing here who will not taste death before they see the kingdom of God. The kingdom of God in this place is called the present Church; and because some of the disciples were to live in the body to such an extent that they would see the Church of God constructed and raised against the glory of this world, it is now said with a comforting promise: There are some standing here who will not taste death before they see the kingdom of God. But since the Lord was giving so many precepts of undergoing death, what was necessary that He suddenly came to this promise? Except that something also had to be promised to the unlearned disciples concerning the present life, so that they could be more firmly established in the future, for which He promised them to see the kingdom of God on earth, so that this might be more faithfully presumed by them in heaven. But if we wish to accept the kingdom of God in this sentence as the future blessedness in heaven, even this some of those standing there saw not many days later on the mountain, namely so that by the contemplation of enduring joy, even if briefly experienced, they might more modestly endure the adversities of the passing present age. With a most fitting word, indeed, He testifies that the saints taste death, by whom the death of the body is, of course, tasted by sipping, and the life of the soul is held by possessing.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:28

You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:28

And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established." He withdraws to a mountain.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:28

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

Source: On Monogamy

[AD 220] Tertullian on Luke 9:28

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

Source: On Fasting

[AD 339] Eusebius of Caesarea on Luke 9:28-31

Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:28-29

You may know that Peter, James and John did not taste death and were worthy to see the glory of the resurrection. It says “about eight days after these words, he took those three alone and led them onto the mountain.” Why is it that he says “eight days after these words”? He that hears the words of Christ and believes will see the glory of Christ at the time of the resurrection. The resurrection happened on the eighth day, and most of the psalms were written “For the eighth.” It shows us that he said that he who because of the Word of God shall lose his own soul will save it, since he renews his promises at the resurrection. But Matthew and Mark say that they were taken after six days. We may say this means after six thousand years, because a thousand years in God’s sight are as one day. We counted more than six thousand years. We prefer to understand six days as a symbol, because God created the works of the world in six days, so that we understand works through the time and the world through the works.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.6-7

[AD 397] Ambrose of Milan on Luke 9:28-29

Only three, three chosen, were led to the mountain.… This perhaps means none can see the glory of the resurrection except he who has preserved the mystery of the Trinity intact with the undefiled purity of faith. Peter, who received the keys of the kingdom, John, to whom his mother was entrusted, and James, who was the first to mount a bishop’s throne, ascended.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.9

[AD 397] Ambrose of Milan on Luke 9:28-31

If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ. At least let us suppose that the death of the body is tasted by touch, the life of the soul preserved by possession; for here not the death of the body, but of the soul, is denied.

Or, Peter went up, who received the keys of the kingdom of heaven; John, to whom was committed our Lord's mother; James, who first suffered martyrdom. (Acts 12:1.)

Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, 'for the eighth,' (pro octava.) or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection.

But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord's sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection.

I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith.

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:28-31

(Hom. 56. in Matt.) Or else this took place because the multitude said He was Elias or Jeremias, to show the distinction between our Lord and His servants. And to make it plain that He was not an enemy of God, and transgressor of the law, He showed these two standing by Him; (for else, Moses the lawgiver, and Elias who was zealous for the glory of God, had not stood by Him,) but also to give testimony to the virtues of the men. For each had ofttimes exposed Himself to death in keeping the divine commands. He wishes also His disciples to imitate them in the government of the people, that they might be indeed meek like Moses, and zealous like Elias. He introduces them also to set forth the glory of His cross, to console Peter and the others who feared His Passion. Hence it follows, And spake of his decease, which he should accomplish at Jerusalem.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:28-29

“I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God.” … By the “kingdom of God” he means the sight of the glory in which he will appear at his revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did he make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that his garments even glittered with rays of fire and seemed to flash like lightning. Besides, Moses and Elijah stood at Jesus’ side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another.

Source: COMMENTARY ON LUKE, HOMILY 51

[AD 444] Cyril of Alexandria on Luke 9:28-31

Not as though His body changed its human form, but a certain glistening glory overspread it.

The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:28

And it came to pass about eight days after these sayings, that he took Peter and James and John. On the eighth day, the Lord manifests to the disciples the glory of the promised future blessedness, so that, with the sweetness of heavenly life shown, he may refresh the hearts of all who can hear these things, and with the number of eight days, he may teach that the true joy of the resurrection is to come. For he himself rose from the dead on the eighth day, that is, after the sixth day of the Sabbath, on which he ascended the cross, and the seventh day of the Sabbath, on which he rested in the tomb. And we too, after the six ages of this world, in which we rejoice to suffer and labor for the Lord, and the seventh age of the rest of souls, which is meanwhile in another life, will rise again in a kind of eighth age. For that which Matthew and Mark say of the Lord being transfigured after six days does not result in the order of time, nor in the reason of the mystery. Because they only place the intermediate days, therefore they say absolutely that it happened after six days: he here includes both the first and the last, and thus more fittingly mentions about eight days. And this one signifies that the saints must rest from labor after six ages of the world, while the other one designates that we shall rise in the eighth time. Hence also fittingly the sixth psalm is inscribed For the eighth, whose beginning is, O Lord, rebuke me not in your anger. Because indeed after the six ages in which it is permitted to work, it is necessary to insist in prayers that in the eighth time of retribution we are not rebuked by an angry judge. Which indeed the Lord himself wanted to teach us in this place by the example of his prayer being shown, about which it follows:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:28

And he went up into the mountain to pray. He indeed went up into the mountain to pray, and thus to be transfigured, to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, ought to dwell in mind in the heights and devote themselves to continuous prayers. He takes only three disciples with him, because many are called, but few are chosen (Matthew XX). And those who here keep the faith with which they are imbued, with an incorrupt mind of the Holy Trinity, deserve to rejoice there in its eternal vision.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:28-31

For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age.

Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.

Now the transfigured Saviour shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. (1 John 3:2.)

Source: Catena Aurea by Aquinas

[AD 749] John Damascene on Luke 9:28-31

(Orat. de Trans fig. §. 8.) Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? There was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. (Isai. 26:10 LXX.) If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to show him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word. (John 1:1.)

(ut sup. 10.) Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically [ὑπόστασιν] united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning; (ὡς ἀρχὴν ἑαυτὸν) nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared,) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered.

(ut sup. 13.) Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. (Exod. 34:29.) For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples, what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; (Mat. 17:2.) for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistering; that is, lighted up by its participation of the divine light. And a little afterwards, But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe on the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had laboured before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labours, will the more easily endure them.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:28-31

Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things.

Source: Catena Aurea by Aquinas

[AD 1963] CS Lewis on Luke 9:28-36

The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.

Source: Miracles, from God in the Dock

[AD 735] Bede on Luke 9:29

And it came to pass, while he was praying, the appearance of his face was altered, and his clothing became white and dazzling. The Savior transfigured did not lose the substance of true flesh, but showed the glory of future resurrection, either his or ours. Just as he appeared then to the apostles, so shall he appear to all the elect after judgment. For in the very time of judging both the good and the evil, he will be seen in the form of a servant, so that the impious who spurned him, the Jews who denied him, the soldiers who crucified him, Pilate and Herod who judged him, may recognize the judge. The clothing of the Lord, however, is taken to mean the chorus of his saints, whom the Apostle glorifying says: For as many of you as have been baptized into Christ have put on Christ (Galatians 3). This same attire, while the Lord remained on earth, appeared humble and similar to others, but as he sought the mountain, it shone with new whiteness, for now we are sons of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, for we shall see him as he is (1 John 3). Hence Mark, describing these clothes well, says: such as no launderer on earth can whiten (Mark 9). For the launderer to be understood here is the one whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm 51), he cannot give his faithful on earth the brightness, which remains preserved for them in heaven.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:30

After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.

Source: On Baptism

[AD 373] Ephrem the Syrian on Luke 9:30-31

Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes.

Source: COMMENTARY ON TATIAN’S DIATESSARON 14.8

[AD 380] Apostolic Constitutions on Luke 9:30

For Moses himself, who was at once the lawgiver, and the high priest, and the prophet, and the king, and Elijah, the zealous follower of the prophets, were present at our Lord's transfiguration in the mountain,

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 386] Cyril of Jerusalem on Luke 9:30-31

What strange thing do we announce when we say that God became man and when you say that Abraham received the Lord as a guest? What strange thing do we announce when Jacob says, “I have seen a heavenly being face to face, yet my life has been spared”? The same Lord who ate with Abraham also ate with us. What strange thing do we announce? We present two witnesses who stood before the Lord on Mount Sinai: Moses was “in the hollow of the rock,” and Elijah was once in the hollow of the rock. Being present at his transfiguration on Mount Tabor, they spoke to his disciples “of his death that he was about to fulfill in Jerusalem.”

Source: Catechetical Lecture 12:16

[AD 735] Bede on Luke 9:30

And behold, two men were speaking with him. They were Moses and Elias, of whom we read that one died, and the other was taken up into heaven. Unless this signifies the future glory of all the saints with the Lord in majesty, who at the time of judgment will reign with him, either found alive in the flesh or resurrected from death tasted long ago. For as the Apostle testifies, "The dead who are in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. IV). Alternatively, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord to show that he is the one whom all the writings of the law and the prophets foretold. They appear, however, not in the lowlands, but on the mountain with him, because only those who seek the divine heights with their minds will perceive the majesty of the holy Scripture fulfilled in the Lord. Consequently, even the Jews saw Moses, but they did not merit to follow him as he ascended to God on the mountain. They see him also when he returned, but not without a veil. They knew Elias, but only Elisha with the sons of the prophets beheld the triumph of his ascent, because many of us read the words of Scripture here and there, but very few understand how lofty it shines in the mysteries of Christ.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:30-31

Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord.…It is appropriate that the Evangelist reported Moses and Elijah were “seen in majesty.” The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer’s passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.

Source: Homilies on the Gospels 1.24

[AD 735] Bede on Luke 9:31

And they spoke of his departure, which he was to accomplish in Jerusalem. And to this day, the law and the prophets teach in mutual voices the mystery of the Lord's dispensation to whomsoever they find on the summit of true faith.

Source: On the Gospel of Luke

[AD 253] Origen of Alexandria on Luke 9:32-36

(in Matt. tom. 12.) Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly afraid since they knew what was said to Moses, No man shall see my face, and lice. Hence it follows, And they feared as they entered into the cloud.

(ubi sup.) Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.

Source: Catena Aurea by Aquinas

[AD 378] Titus of Bostra on Luke 9:32

Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.

[AD 378] Titus of Bostra on Luke 9:32-36

(non occ.) Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.

Source: Catena Aurea by Aquinas

[AD 379] Basil of Caesarea on Luke 9:32-36

(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on Luke 9:32-35

He was bright as the lightning on the mountain and became more luminous than the sun, initiating us into the mystery of the future.

Source: ORATION 3.19, ON THE SON

[AD 397] Ambrose of Milan on Luke 9:32-35

Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest. Keeping vigil, they saw his majesty, because no one sees the glory of Christ unless he is vigilant.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.17

[AD 397] Ambrose of Milan on Luke 9:32-35

It says, “It is good for us to be here.” “My desire is to depart and be with Christ, for that is far better.” The diligent workman is not content to praise. Even more admirable, not only in affection but also in pious deeds, he promises a ministry of common worship for the building of three tabernacles. Although he did not know what he said, he promised an observance that does not heap up the fruits of piety in indiscreet carelessness but in untimely zeal. His ignorance came from his condition, but his promise from his devotion. The human condition is corruptible in this. This mortal body is not capable of making a tabernacle for God.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.18

[AD 397] Ambrose of Milan on Luke 9:32-35

“While he spoke, there came a cloud, and overshadowed them.” That is the overshadowing of the divine Spirit, who is not dark with the emotions of humankind but unveils secrets. This is also revealed in another place when an angel says, “And the power of the Most High shall overshadow you.” The effect of this is shown when the voice of God is heard, saying, “This is my beloved Son; hear him.” Elijah is not the Son, and Moses is not the Son. This is the Son whom only you see, because they had withdrawn when he began to be described as Lord.… It was a luminous cloud that does not soak us with rainwater or the downpour of storm, but from dew that sprinkles the minds of men with faith sent by the voice of almighty God.

Source: EXPOSITION OF THE GOSPEL OF LUKE 7.19-20

[AD 397] Ambrose of Milan on Luke 9:32-36

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun's ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.

But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labour; for it follows, Let us make three tabernacles, one for thee, &c.

Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.

For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.

Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.

They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:32-36

(Hom. 56. in Matt.) Or, by the word sleep, he means that strange maze that fell upon them by reason of the vision. For it was not night time, but the exceeding brightness of the light weighed down their weak eyes.

(ubi sup.) Or else Peter heard that it was necessary Christ must die, and on the third day rise again, but he saw around him a very remote and solitary place; he supposed therefore that the place had some great protection. For this reason he said, It is good for us to be here. (Exod. 24:15, 2 Kings 1:12.) Moses, too was present, who entered into the cloud. Elias, who on the mount brought down fire from heaven. The Evangelist then, to indicate the confusion of mind in which he utters this, added, Not knowing what he said.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:32-36

(de Con. Ev. l. ii. c. 56.) Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter's suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:32-35

The dispensation was still at its beginning and not yet fulfilled. How would it have been fitting for Christ to abandon his love for the world and depart from his purpose of suffering on its behalf? By undergoing death in the flesh and by abolishing death by the resurrection from the dead, he redeemed all under heaven. Peter therefore knew not what he said.

Source: COMMENTARY ON LUKE, HOMILY 51

[AD 444] Cyril of Alexandria on Luke 9:32-36

For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount.

He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it?

(in Thes. lib. 12. c. 14.) How then should men suppose Him who is really the Son to be made or created, when God the Father thundered from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted, He ordered them then to obey Him, when He added, Hear ye him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:32-35

The Father’s voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, he strengthened them so that the disciples’ faith might not falter when the Lord was crucified. He revealed to them how also his humanity was to be lifted up by heavenly light through his resurrection. The heavenly voice of the Father gave assurance that the Son was coeternal to the Father in his divinity so that when the hour of the passion approached, they would be less sorrowful at his dying. They remembered that after his death he would soon be glorified as a human being, although in his divinity he had always been glorified by God his Father.Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God’s voice. Since the Lord was a benevolent master in everything, he consoled them at the same time by his word and his touch, and he lifted them up.

Source: Homilies on the Gospels 1.24

[AD 735] Bede on Luke 9:32

Peter, and those who were with him, were heavy with sleep, but when they were fully awake, they saw His majesty and the two men standing with Him. Not by mere chance, but by the reason of the mystery were the disciples heavy with sleep, namely, that they might see a representation of the resurrection after physical rest. Those who are awakened to the glory of the saints will see the majesty of the Lord more truly, the more they will rejoice in the immortality of their own flesh, in which they had conquered death. Then they will behold Moses and Elijah in glory, because they will better understand how not one jot or one tittle got passed from the law, nor the Lord came to dissolve the law or the prophets, but to fulfill them (Matthew V).

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:32-36

And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.

Source: Catena Aurea by Aquinas

[AD 749] John Damascene on Luke 9:32-36

(Orat. de Trans. fig.) It were not good for thee, Peter, that Christ should abide there, for if He had remained, the promise made to thee would never receive its accomplishment. For neither wouldest thou have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when thou shalt enjoy the sight without ceasing, and dwell together with Him who is light and life.

(ubi sup.) But the Lord ordained thee not the builder of tabernacles, but of the universal Church. Thy words have been brought to pass by thy disciples, by thy sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.

(ubi sup.) It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.

(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:32-36

While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men, that stood with him.

But while Peter spake, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spake there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.

Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.

Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abideth the Gospel, legal things having passed away.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Luke 9:33

This, then, is the way how he demonstrates them to be aliens, even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act? I suppose He would have imitated the frowardness (of heresy), and revealed them just as Marcion's Christ was bound to do, or at least as having with Him any others rather than His own prophets! But what could so well befit the Creator's Christ, as to manifest Him in the company of His own foreannouncers? -to let Him be seen with those to whom He had appeared in revelations?-to let Him be speaking with those who had spoken of Him?-to share His glory with those by whom He used to be called the Lord of glory; even with those chief servants of His, one of whom was once the moulder of His people, the other afterwards the reformer thereof; one the initiator of the Old Testament, the other the consummator of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said." How knew not? Was his ignorance the result of simple error? Or was it on the principle which we maintain in the cause of the new prophecy, that to grace ecstasy or rapture is incident.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:33

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

Source: On Fasting

[AD 735] Bede on Luke 9:33

And it happened, while they were departing from Him, that Peter said to Jesus: Master, it is good for us to be here, and let us make three tents, one for You, one for Moses, and one for Elijah, not knowing what he said. Oh, what great happiness it would be to be present perpetually at the vision of the Deity among choirs of angels, if the transfigured humanity of Christ and the company of two saints seen even momentarily delighted enough for Peter to want to hold them in service so they wouldn't depart! Though in human condition he did not know what to say, he nevertheless showed a sign of the fervor instilled in him. For he did not know what he was saying, who forgot that the kingdom promised by the Lord to the saints was not in some place on earth, but in the heavens, nor could he or his fellow apostles, still burdened with mortal flesh, enter the state of immortal life, nor was a house made with hands necessary in that age. But even now, ignorance is marked by anyone who wishes to make three tents for the law, the prophets, and the Gospel, since these cannot at all be separated from each other, having one tabernacle, that is the Church of God.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:34

While he was speaking, a cloud came and overshadowed them. He who sought a material tabernacle received the shadow of the cloud, so that he might learn that in the resurrection, the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit. About which the Psalmist says: But the sons of men shall hope in the covering of your wings (Psalm 56). And in his Apocalypse, John says: And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple (Revelation 21).

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:35

This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him" -Him, that is, not Moses or Elias any longer.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:35

Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets.

Source: Against Marcion Book IV

[AD 735] Bede on Luke 9:35

And they were afraid as they entered into the cloud, and a voice came from the cloud, saying: This is my beloved Son, hear him. Human fragility cannot bear the sight of greater glory, and trembling with the whole mind and body, it falls to the ground. The more one seeks greater things, the more he collapses to lower things, if he does not know his own measure. Indeed, the voice of the Father speaking from heaven is heard, which bears witness to the Son, and teaches Peter the truth, removing his error, and indeed teaches the other apostles through Peter. This is (he says) my beloved Son, it is he who should have a tabernacle built, it is him who should be obeyed. This is the Son; Moses and Elijah are servants to him, they too should prepare a tabernacle for the Lord in the inner rooms of their hearts along with you. And note, just as when the Lord was baptized in the Jordan, so also on the glorified mountain, the mystery of the whole Trinity is declared, whose glory we confess in baptism, and which we will see in the resurrection. Nor is it in vain that the Holy Spirit appears here in a bright cloud, there in a dove, because he who now keeps the faith which he perceives with a simple heart, will then behold what he had believed with the clear light of vision, and by the same grace will be protected forever.

Source: On the Gospel of Luke

[AD 373] Ephrem the Syrian on Luke 9:36

As they came down from the mountain, he commanded them, “You must not speak openly of what you have seen to anyone.” Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, “Do you know where Elijah came from?” and “See, Moses is buried, and no one has succeeded in finding his grave.” There would be blasphemy and scandal because of this. He said, “Wait until you have received the power,” because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory.

Source: COMMENTARY ON TATIAN’S DIATESSARON 14.10

[AD 735] Bede on Luke 9:36

And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor. 15), indeed He with His own, Christ through all will be one, that is, the head will shine with the body. For which unity He said elsewhere: And no one has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven (John 3).

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:36

And they were silent, and in those days told no one any of the things they had seen. The premeditation of the future kingdom and the glory of the conqueror had been shown on the mountain. Therefore the disciples are silent, and, at the Lord's command, tell no one of the vision until the Son of Man is risen from the dead, lest the magnitude of the matter be incredible, and after such glory, the subsequent cross creates scandal among unrefined minds.

Source: On the Gospel of Luke

[AD 378] Titus of Bostra on Luke 9:37

It seems indeed to me that this was a wise man. For he said not to the Savior, “Do this or that,”but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is my only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit takes him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought your disciples to cast him out: and they could not. As if he said, Think not that I have come lightly to You. Marvelous is Your greatness! I did not intrude upon Your presence at once, but went first to Your disciples. Because they failed to work the cure, I am now compelled to approach You. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, Of faithless and perverse generation.
He might indeed have healed him by His simple command, but He makes his sufferings public, bringing, the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child down; as it follows, And as he was yet a coming, the devil threw him down, and tore him; that so first the sufferings should bemade manifest, then the remedy be applied.

[AD 378] Titus of Bostra on Luke 9:37-43

(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.

He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:37-43

(Hom. 57. in Matt.) But that this man was much weakened in faith, the writings of the Gospel show us in several places. In that place where he says, Help thou my unbelief; (Mark 9:21, 23.) and, If thou canst. And in that where Christ said, All things are possible to him that believeth, &c.

(ubi sup.) Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favour from God by honouring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment.

(Hom. 57. in Matt.) Now He does not direct His words to him alone, but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended.

(ubi sup.) Hereby also He shows that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation.

(ubi sup.) The Lord however does this not for display, but for the father's sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again unto his father.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:37-43

As if not knowing how to continue in the right beginnings. Now Christ disdains to dwell with those who are thus disposed. Hence He says, How long shall I be with you, and suffer you? Feeling troubled with their company, because of their evil deeds.

Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:37-43

This lesson proves that he delivered us from the power of unclean spirits. We heard read that a man ran toward him from among the crowd and related the intolerable illness of his son. He said that he was cruelly torn by an evil spirit and suffered violent convulsions. The manner of his approach was not free from fault, because he shouted loudly against the company of the holy apostles, saying that they could not rebuke Satan. It would have been more fitting for him to honor Jesus when asking his aid and imploring grace. He grants us our request when we honor and confide in him as being the Almighty, whose power nothing can withstand.

Source: COMMENTARY ON LUKE, HOMILY 52

[AD 444] Cyril of Alexandria on Luke 9:37-43

The father of the demoniac was rude and not courteous. He did not simply ask for the healing of the child, and in so doing crown the healer with praises. On the contrary, he spoke disrespectfully of the disciples and found fault with the grace given them. “I brought him,” he says, “to your disciples, and they could not cast it out.” It was owing to your lack of faith that the grace did not help. Do you not understand that you were the cause that the child was not delivered from his severe illness?

Source: COMMENTARY ON LUKE, HOMILY 52

[AD 444] Cyril of Alexandria on Luke 9:37-43

The man was thoroughly an unbeliever and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. Christ does not want to be with those who think this way and have fallen into this wickedness. If one may speak in the manner of people, Christ is tired and weary of them. He teaches us this saying, “How long am I to be with you and bear with you?” The father says that the disciples, who received at Christ’s wish power to cast them out, were powerless to cast out evil spirits. He finds fault with the grace itself, rather than with those who received it. It was wicked blasphemy, because if grace is powerless, the fault and blame is not with those who received it but rather with the grace itself. Anyone who wishes may see that the grace that worked in them was Christ’s grace.

Source: COMMENTARY ON LUKE, HOMILY 52

[AD 735] Bede on Luke 9:37

And it happened on the following day, as they were descending from the mountain, a great crowd met Him, and behold, a man from the crowd shouted out, saying: Master, I beseech You, look upon my son, for he is my only one. The places match the events: On the mountain, the Lord prays, is transformed, reveals to the disciples the secrets of His majesty; descending to the lower places, He is met by the crowd, struck by the lamentation of the wretched. Above, He reveals the mysteries of the kingdom to the disciples; below, He reproaches the crowds for the sins of unbelief. Above, He discloses the Father's voice to those who could follow Him; below, He expels wicked spirits from those who were being tormented. Even now, according to the quality of merits, He ceases not to ascend and descend for some. For those who are still earthly and beginners, as if seeking the low places, He strengthens, teaches, and corrects; but the perfect, whose conversation is in the heavens, He glorifies by exalting more highly, instructs more freely about eternal things, and often teaches those things which the crowds cannot even hear.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:37-43

Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.

Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.

Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.

Source: Catena Aurea by Aquinas

[AD 749] John Damascene on Luke 9:37-43

(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:37-43

By the word perverse, He shows that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:39

And behold, a spirit seizes him, and suddenly he cries out, and it convulses him and scatters him with foam, and scarcely departs tearing him. This demoniac, whom the Lord healed descending from the mountain, Matthew describes as lunatic, Mark as deaf and mute. They signify those of whom it is written: "The fool changes like the moon" (Eccl. XXVII), who never remain in the same state, now changed to these, now to other vices, waxing and waning, mute in not confessing their faith, deaf in not in any way hearing the word of faith.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:40

And I asked your disciples to cast him out, and they could not. In this saying he secretly accuses the apostles, for the impossibility of healing is sometimes attributed not to the weakness of the healers, but to the faith of those who are to be healed, the Lord saying: "Let it be done to you according to your faith."

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:41

Let Marcion's Christ stand forth, and exclaim, "O faithless generation! how long shall I be with you? how long shall I suffer you? " He will immediately have to submit to this remonstrance from me: "Whoever you are, O stranger, first tell us who you are, from whom you come, and what right you have over us.

Source: Against Marcion Book IV

[AD 735] Bede on Luke 9:41

But Jesus answering, said: O faithless and perverse generation, how long shall I be with you, and suffer you? Not that the gentle and meek one, who did not open his mouth like a lamb before its shearer (Is. LIII), overcame by weariness, nor did he break out in words of fury; but because in the likeness of a physician, if he sees a sick person acting against his prescriptions, he may say: How long shall I come to your house? How long shall I spend the effort of my art, while I command one thing, and you do another? But he was not angry at the person, but at the vice, and through one man he reproached the Jews for disbelief, so he immediately added:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:41

Bring your son here. And as he was coming, the demon threw him down and convulsed him. For as Jesus approached, the demon convulsed and scattered the boy, because often those who turn to God after sins are attacked by greater and new snares of the old enemy, acting, evidently, either to instill hatred of virtue, or to avenge the injury of his expulsion. Hence (to move from the specific to the general) what great struggles he inflicted on the beginnings of the Church, as he grieved suddenly the losses inflicted on his kingdom.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:42

And Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. He does not rebuke the boy, who was suffering the attack, but the demon which was causing it, because one who desires to correct a sinner must drive away the vice by surely reproving and hating it, but ought to restore the man with love, until he can be returned healthy to the spiritual fathers of the Church.

Source: On the Gospel of Luke

[AD 253] Origen of Alexandria on Luke 9:43-45

(in Matt. tom. 13.) But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; (Rom. 8:32.) but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies' sake.

Source: Catena Aurea by Aquinas

[AD 378] Titus of Bostra on Luke 9:43

While all thus were wondering at the miracles, He foretell His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall be delivered into the hands of men.

[AD 378] Titus of Bostra on Luke 9:43-45

While all thus were wondering at the miracles, He foretels His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall he delivered into the hands of men.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:43-45

(non occ.) Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps. 21:5.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c. He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, "Have we then been deceived in that we thought him to be God?" That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended.

Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:43-45

In order that those who were going to teach the whole world might know exactly his mystery, he usefully and necessarily explains it clearly to them beforehand. He says, “Lay these words to your hearts; for the Son of man is about to be delivered into the hands of men.” The reason that led Christ to speak this is, I think, a subject both useful and necessary for our consideration. He had then led Peter, James and John up into the mountain. He was transfigured before them, and his countenance shone as the sun. He showed them the glory, with which in due time he will arise upon the world. He will come, not in humiliation such as ours or in the lowliness of the human condition as such, but in the majesty and splendor of the Godhead, and in transcendent glory. Again, when he came down from the mountain, he delivered a man from a wicked and violent spirit. He certainly was ready to bear for our sakes his saving passion and endure the wickedness of the Jews. As the minister of his mysteries, he by the grace of God “tasted death for every man.” When this happened, there is nothing unlikely in supposing that the disciples would be troubled. Perhaps in their secret thoughts even they would say, “How is One so glorious, who raised the dead by his godlike power, rebuked the seas and winds, and by a word crushed Satan, now seized as a prisoner and caught in these murderers’ traps? Were we mistaken in thinking that he is God? Have we fallen from the true opinion regarding him?” Those who did not know the mystery that our Lord Jesus Christ would endure the cross and death would find therein an occasion of stumbling.

Source: COMMENTARY ON LUKE, HOMILY 53

[AD 444] Cyril of Alexandria on Luke 9:43-45

The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another, but they were alike in size and appearance. Of these, one was called “the lord,” and the other was called “sent-away.” When the lot was cast for the one called “lord,” it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of “sent-away.” Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction.

Source: COMMENTARY ON LUKE, HOMILY 53

[AD 735] Bede on Luke 9:43-45

This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:43-45

Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not.

Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:44

And all were marveling at all that he did, he said to his disciples: Let these words sink into your ears. For the Son of Man is to be delivered into the hands of men. Among the great works of divine power, he often impresses and reiterates the abasement of his human suffering, so that his sudden coming would not cause terror, but be endurable by a mind prepared in advance. Surely, what he said: “Let these words sink into your ears,” should be read with emphasis and greater force, addressed to you, who more familiarly adhere to my discipleship and to whom the hidden and uncertain elements of my wisdom I have more plainly revealed (Ps. L), while others only marvel at the divine deeds, you should deeply ponder the event of the precious blood, by which the world is to be redeemed.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:45

But they did not understand this saying. This ignorance of the disciples arises not so much from slowness as from love, because they, still being carnal and ignorant of the mystery of the cross, could not believe that he, whom they knew as the true God, could die. And because they were accustomed to hear him frequently speaking in figures, they thought even those things which he spoke concerning his being delivered up referred figuratively to something else.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 9:46-50

For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.

For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.

Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man's action is distinguished by the motive of his heart.

Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:46-50

(Hom. 41. in Matt.) For in the other place when He said, He that is not with me is against me, He shows the Devil and the Jews to be opposed to Him; but here He shows that he who in Christ's name cast out devils, is partly on their side.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:46-50

(non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man's heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.

But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles' sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one's power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?

Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself.

But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.

As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:46-50

The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple’s mind, springing up, in the words of Scripture, like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root.…In what way does the Physician of souls amputate pride’s passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? “He took a child,” it says, “and set it by him.” He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people.

Source: COMMENTARY ON LUKE, HOMILY 54

[AD 444] Cyril of Alexandria on Luke 9:46-50

What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what is meant by one man being higher than another is.…Christ brought forward the child as a pattern of simplicity and innocence, and set him by him. He showed him as in an object lesson, that he accepts and loves those who are like the child. He thinks they are worthy of standing at his side, as being like-minded with him and anxious to walk in his steps.

Source: COMMENTARY ON LUKE, HOMILY 54

[AD 444] Cyril of Alexandria on Luke 9:46-50

Christ calls him least whom lowly things please and who from modesty does not think highly of himself. This person pleases Christ. It is written that “every one that exalts himself shall be humbled, and he that humbles himself shall be exalted.” Christ himself somewhere says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The ornament of a sanctified soul is a poor and humble mind.… Let the illness of pride be far from those who love Christ. Let us rather consider our companions as better than we are and be anxious to decorate ourselves with the humility of mind that is well pleasing to God. Being simpleminded, as fits saints, we will be with Christ who honors simplicity.

Source: COMMENTARY ON LUKE, HOMILY 54

[AD 444] Cyril of Alexandria on Luke 9:46-50

“Teacher, we saw one casting out devils in your name, and we forbade him.” Has the sting of envy troubled the holy disciples? Do they grudge those highly favored? Have even they taken within themselves a passion so abominable and hateful to God? “We saw one casting out devils in your name, and we forbade him.” Tell me, do you forbid one who in Christ’s name troubles Satan and crushes evil demons? Was it not your duty rather to think that he was not the doer of these wonders, but that the grace that was in him performed the miracle by the power of Christ? How do you forbid him who in Christ wins the victory? “Yes,” he says, “for he follows not with us.” O blind speech! “What if he is not numbered among the holy apostles, who are crowned with Christ’s grace, yet he is equally with you adorned with apostolic powers?” There is great diversity in Christ’s gifts. The blessed Paul teaches this, saying, “To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit.”

Source: COMMENTARY ON LUKE, HOMILY 55

[AD 444] Cyril of Alexandria on Luke 9:46-50

What is the meaning of his “not walking with us,” or what is the force of the expression? Listen and I will tell you as well as I can. The Savior gave the holy apostles authority over unclean spirits, to cast them out and to heal all disease and all sickness among the people. They did so, and the grace given them was effective. They returned with joy, saying, “Lord, even the devils are subject to us in your name.” They imagined that permission to be invested with the authority that he granted them was not given to anyone else but only to them. They came near for this reason. They wanted to learn whether others also might exercise it, although they were not appointed to the office of apostle or even to the office of teacher.We find something like this also in the ancient, sacred Scriptures. God once said to the priest Moses, “Choose seventy men from the elders of Israel, and I will take of the Spirit that is on you and give it to them.” When those who were chosen assembled at the first tabernacle, except for only two men who remained in the camp, the spirit of prophecy descended on them. Not only did those who assembled in the holy tabernacle prophesy but also those who remained in the camp. It says, “Joshua the son of Nun, the minister of Moses, one of his chosen men, said, ‘My lord Moses, forbid them.’ But Moses said to him, ‘Are you jealous for my sake? Would that all the Lord’s people were prophets, that the Lord would put his spirit upon them!’ ” Christ at that time made the priest Moses speak by the Holy Spirit. Here also in person he says to the holy apostles, “Do not forbid him who is crushing Satan.” Christ crushes Satan in his name, for he is not against you. He says, “For he who is not against you is on your side.” All who wish to act to his glory are on the side of us who love Christ and are crowned by his grace. This is a law to the churches continuing even to this day. We honor only those who lift up holy hands purely and without fault or blame. In Christ’s name, they rebuke unclean spirits and deliver multitudes from various diseases. We know that it is Christ who works in them.

Source: COMMENTARY ON LUKE, HOMILY 55

[AD 735] Bede on Luke 9:46-50

Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)

Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ's name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.

Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:46

But a thought entered among them about who was the greatest among them. Because they had seen Peter, James, and John being taken up the mountain separately, and believed some mystery was revealed to them there; and also because the keys of the kingdom of heaven had been promised to Peter earlier, and that the Church was to be built upon him, they thought either these three were preferred over the others, or among all the apostles, Peter was preeminent. There are those who think this thought was stirred in the disciples by the fact that the Lord, according to Matthew, took a coin from the mouth of a fish and gave it to those who collected the tribute for himself and Peter, as if implying that they were superior to the others, since Peter was equated with the Lord in the obligation to pay the tribute. However, a diligent reader will find this question among them happened even before the tribute coin was collected. Matthew records this event in Capernaum. But Mark says: "And they came to Capernaum. When they were in the house, he asked them, 'What were you discussing on the way?' But they were silent. For on the way they had argued with one another about who was the greatest" (Mark IX). Whether this was the occasion or some other, or both, possibly prompted, Jesus, seeing their thoughts and understanding the causes of their error, wants to heal their desire for glory with the remedy of humility.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 9:46-50

Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.

Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another's, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.

Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.

Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Luke 9:47

" But, behold, Christ takes infants, and teaches how all ought to be like them, if they ever wish to be greater. The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.

Source: Against Marcion Book IV

[AD 258] Cyprian on Luke 9:48

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord." let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."

Source: Epistle VI

[AD 258] Cyprian on Luke 9:48

And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great." He cut off all envy by His reply. He plucked out and tore away every cause anti matter of gnawing envy. A disciple of Christ must not be jealous, must not be envious. With us there can be no contest for exaltation; from humility we grow to the highest attainments; we have learnt in what way we may be pleasing. And finally, the Apostle Paul, instructing and warning, that we who, illuminated by the light of Christ, have escaped from the darkness of the conversation of night, should walk in the deeds and works of light, writes and says, "The night has passed over, and the day is approaching: let us therefore cast away the works of darkness, and let us put upon us the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strifes and jealousy." If the darkness has departed from your breast, if the night is scattered therefrom, if the gloom is chased away, if the brightness of day has illuminated your senses, if you have begun to be a man of light, do those things which are Christ's, because Christ is the Light and the Day.

Source: Treatise X On Jealousy and Envy

[AD 258] Cyprian on Luke 9:48

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 735] Bede on Luke 9:48

Taking a child, he set him beside himself, and said to them: "Whoever receives this child in my name receives me." Either simply teaching that the poor of Christ should be received with honor by those who wish to be the greatest, or certainly advising that they themselves be like little children, preserving simplicity without arrogance, charity without envy, and devotion without anger, just as children display innocence. Hence, when he said, "Whoever receives this child," he added, "in my name." So that they would follow the example of virtue that a child naturally observes, with the help of reason's industry, for the sake of Christ's name. But because he taught that he himself was received in the child, since he himself was born as a child for us, lest it be thought to mean only what appeared, he added and said:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:48

And whoever receives me, receives him who sent me. Wishing to be believed such as the Father is in size and worth. For he says, there is no difference at all between him and me, so that whoever receives me, receives him who sent me.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:49

But answering, John said: Master, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us. John, loving the Lord with special devotion and thus worthy to be loved back, thought he should be excluded from the benefit who did not use his service. But he is taught that no one should be excluded from the good he has in part, but rather to be encouraged towards what he does not yet have.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:50

And Jesus said to him: Do not forbid him. For whoever is not against you is for you. Taught by this saying, the Apostle says: But whether in pretense or in truth Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians 1). But although he rejoices even in those who proclaim Christ insincerely, such people sometimes doing signs in the name of Christ are considered not to be prohibited for the sake of others’ salvation, however, their own conscience is not made secure through such signs. Rather, on that day when they say: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? they will receive a reply: I never knew you, depart from me, you workers of lawlessness (Matthew 7). Therefore, in heretics and evil Catholics, it is not the common sacraments, which are with us and not against us, but the division contrary to peace and truth, which is not with us and they do not follow the Lord with us, that we ought to detest and prohibit.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:51

And I, on the contrary, the severe rebuke of Christ on His disciples, when they were for inflicting a like visitation on that obscure village of the Samaritans. The heretic, too, may discover that this gentleness of Christ was promised by the selfsame severest Judge.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:51

No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth, when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town.

Source: Of Patience

[AD 378] Titus of Bostra on Luke 9:51

Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly sethis face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

[AD 378] Titus of Bostra on Luke 9:51-56

Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he stedfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.

(v. Theophyl. in loc.) They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 9:51-56

Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.

For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.)

But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.

But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fulness of love. For weakness must not be thrust out, but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.

For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:51

It says, “When the days drew near for him to be received up, he set his face to go to Jerusalem.” This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his “set his face.”

Source: COMMENTARY ON LUKE, HOMILY 56

[AD 444] Cyril of Alexandria on Luke 9:51-56

When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.

And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face: and they went, and altered into a village of the Samaritans, to make ready for him. And they did not receive him.

But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a kind of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them. But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:51

But it came to pass, when the days of his assumption were accomplished, he steadfastly set his face to go to Jerusalem. By 'day of assumption,' he means the time of his passion, which drawing near, he gradually approaches Jerusalem. Let the pagans cease, therefore, to mock as if he were merely a crucified man, as the time of his crucifixion was foreseen as God, and determined to go to the place where he was to be crucified with a firm face, that is, with resolute and fearless mind.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 9:51-56

Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with stedfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.

Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, (John 4:9.) as John shows.

For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.

The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 9:51-56

But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked St. Luke, he explained in these words, why they did not receive Him. And He went not to them, i. e. not that He was unable, but that He did not wish to go there, but rather to Jerusalem.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:52-56

It would be false to affirm that our Savior did not know what was about to happen, because he knows all things. He knew, of course, that the Samaritans would not receive his messengers. There can be no doubt of this. Why then did he command them to go before him? It was his custom to benefit diligently the holy apostles in every possible way, and because of this, it was his practice sometimes to test them.… On this occasion, he also tested them. He knew that the Samaritans would not receive those who went forward to announce that he would stay with them. He still permitted them to go that this again might be a way of benefiting the holy apostles.What was the purpose of this occurrence? He was going up to Jerusalem, as the time of his passion was already drawing near. He was about to endure the scorn of the Jews. He was about to be destroyed by the scribes and Pharisees and to suffer those things that they inflicted upon him when they went to accomplish all of violence and wicked boldness. He did not want them to be offended when they saw him suffering. He also wanted them to be patient and not to complain greatly, although people would treat them rudely. He, so to speak, made the Samaritans’ hatred a preparatory exercise in the matter. They had not received the messengers.…
For their benefit, he rebuked the disciples and gently restrained the sharpness of their wrath, not permitting them to grumble violently against those who sinned. He rather persuaded them to be patient and to cherish a mind that is unmovable by anything like this.

Source: COMMENTARY ON LUKE, HOMILY 56

[AD 444] Cyril of Alexandria on Luke 9:52-56

It also benefited them in another way. They were to be the instructors of the whole world and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, while seeking to fulfill their mission, they must fall in with wicked people who would reject the divine tidings and not receive Jesus to stay with them.… Christ rebuked them for their own good when they were enraged beyond measure at the hatred of the Samaritans. He did this so they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness, not revengeful. They must not be given to wrath or savagely attack those who offend them.

Source: COMMENTARY ON LUKE, HOMILY 56

[AD 420] Jerome on Luke 9:53

What is the meaning of what is written in the Gospel according to Luke: "And they did not receive him: because his face was going to Jerusalem" (Luke 9:53). Hastening, the Lord went to Jerusalem to fulfill the days of his assumption and to celebrate the Passover, about which he had said: "With desire I have desired to eat this Pasch with you, before I suffer" (Ibid. 22:15), and drink the cup, of which he said: "The cup which my Father hath given me, shall I not drink it?" (John 18:11). He confirmed all his doctrine on the gallows, according to what is written: "And I, if I be lifted up from the earth, will draw all things to myself." (Ibid. 12:32). He set his face steadfastly to go to Jerusalem. For it is necessary to have steadfastness and strength for one who is hurrying spontaneously toward passion. Hence to Ezekiel, to whom God had said: Son of man, thou dwellest in the midst of scorpions, and art not afraid of them: I have made thy face strong against their face (Ezekiel 2:6 and 3:9); so that if perchance the hammer of the whole earth had risen up against him, he would be like a most enduring anvil and crush the hammer, of which it is written: "How is the hammer of the whole earth broken and shattered!" (Jeremiah 50:23) And he sent messengers, that is, Angels, before his sight (Luke 9:52). For it was fitting that the Angels should minister to the Son of God. Whether he calls the Apostles Angels, because even John, the precursor of the Lord, was called an Angel (Malachi 3:1; Matthew 11:10). And when they entered a village of the Samaritans, to make ready for him, they did not receive him, because his face was going toward Jerusalem. The Samaritans and Jews are at odds with each other in enmity, and while all nations hate them, they are raging against each other with their own fury, while both contend for possession of the Law, and they persecute one another so much that after the Jews returned from Babylon, the Samaritans always obstructed the building of the Temple. And when even they wanted to build the Temple with them, the Jews replied: It is not lawful for us and you to build the Lord's house (1 Esdr. 4). Finally, for a great injury, the Pharisees reproached the Lord: Do you not have a demon, and are you not a Samaritan? (John 8.48). And in the parable of Jerusalem descending to Jericho, the Samaritan is placed as a sign and a miracle that he did good (Luke 10): and it is written to the Samaritan woman at the well: For Samaritans do not count themselves among the Jews (John 4.9). Therefore, the Samaritans seeing the Lord go towards Jerusalem, that is, to his enemies, as they had heard from his disciples who had come to prepare lodging, recognized him to be a Jew: and, as a Jew and a stranger, and one going to his enemies, they did not want to receive him. Although, with other understanding being submitted to us, it was the will of the Lord not to be received by the Samaritans, because he hastened to go to Jerusalem, where he was to suffer and shed his blood, so that, occupied with Samaritan hospitality and the teaching of that nation, he might not delay the day of suffering to which he had come. Hence he says in another place: "I was not sent except to the lost sheep of the house of Israel" (Matthew 15:24). And he commanded the Apostles: "Do not enter the city of Samaria" (Ibid. 10:5), wishing to remove all occasion of Jewish persecution, so that they might not afterwards say, "We have crucified him," because he had joined himself to our enemies and adversaries. Therefore his face was set towards Jerusalem. And accordingly, by another interpretation, the Samaritans did not receive him: for he was hastening to enter Jerusalem. But that they did not receive him, was of the Lord's will. Finally, the Apostles, versed in the Law, in which they knew only justice- an eye for an eye, and a tooth for a tooth- seek to avenge the injury, and to imitate Elijah, at whose word two captains of fifty soldiers were consumed by fire: and they say to the Lord: Wilt thou, we say, that fire should come down from heaven, and consume them? (Luke 9:51). Beautifully, they say, Wilt thou, we say: for even Elijah had said: If I be a man of God, let fire come down from heaven upon thee (2 Kings 1:10). Therefore, for the effectiveness of the speech of the Apostles, it is the will of the Lord. For if He had not commanded it, the Apostles would speak in vain, asking that fire descend upon them, and in other ways. If fire descended from heaven to the injury of Elijah's servants, and consumed the Jews and not the Samaritans, how much more should the flame rage against the impious Samaritans, to the contempt of the Son of God? The Lord, who had come not to judge but to save, not in power but in humility, not in the glory of the Father but in the lowliness of man, rebukes them because they have not remembered His doctrine and the goodness of the Gospel, in which He said: 'If anyone strikes you on the right cheek, turn to him the other also' (Matt. 5:39) and 'Love your enemies' (Luke 6:35).

Source: Letter 121, Chapter 5

[AD 735] Bede on Luke 9:53

And they did not receive him, because his face was set to go to Jerusalem. Because the Samaritans saw he was going to Jerusalem, they did not receive the Lord. For the Jews do not associate with Samaritans, as the Evangelist John shows.

Source: On the Gospel of Luke

[AD 215] Clement of Alexandria on Luke 9:55

Therefore God does not here take the semblance of man, but of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was stern, and punished with the sword; but grace is joyous, and trains by the word of meekness. Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: "You know not what manner of spirit you are of." [Luke 9:55]

Source: Fragments (Clement of Alexandria)

[AD 735] Bede on Luke 9:55

But when his disciples James and John saw this, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" And he turned and rebuked them, and said, "You do not know what kind of spirit you are of. Great and holy men, who already knew very well that this death, which separates the soul from the body, is not to be feared, according to their spirit who feared it, punished some sins with death, so that fear might be instilled in the living, and to those who were punished with death, death itself would not harm them, but the sin, which could increase if they lived, was not recklessly judged by those to whom God had given such judgment. From this it is that Elijah put many to death, both by his own hand and by fire called down from heaven. In his example, when the apostles wanted to call fire from heaven to consume those who would not give them lodging, the Lord rebuked in them not the example of the holy prophet, but the ignorance of vindicating, which was still in the novices, observing that they desired vengeance not out of love but out of hate. Therefore, after he had taught them to love their neighbor as themselves, and after the Holy Spirit was poured out upon them, such acts of vengeance were still found, although much more rarely than in the Old Testament. For there, serving more under fear, they were pressed; but here, being nurtured more in love, they were made free. For even at the words of the apostle Peter, Ananias and his wife fell down dead, nor were they raised up, but buried, and Paul says of a certain sinner: "Whom I have delivered to Satan for the destruction of the flesh, that the spirit may be saved" (1 Corinthians 5).

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:56

"The life," says He, "was manifested," not the soul. And again, "I am come to save the soul." He did not say, "to explain" it.

Source: On the Flesh of Christ

[AD 735] Bede on Luke 9:56

The Son of Man did not come to destroy souls, but to save them. And you, therefore, he says, by whose Spirit you are signed, follow His deeds, now advising piously, but justly judging in fury.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 9:57

, when He said to him that asked Him, "Shall I follow Thee? "

Source: Against Heresies Book I

[AD 220] Tertullian on Luke 9:57

Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion? If it were from pride or from hypocrisy that he had said, "I will follow Thee whithersoever Thou goest, ' then, by judicially reproving an act of either pride or hypocrisy as worthy of rejection, He performed the office of a Judge.

Source: Against Marcion Book IV

[AD 258] Cyprian on Luke 9:57-62

The Lord warns us of this in his gospel lest we return to the devil again and to the world, which we have renounced and from which we have escaped. He says, “No one, having put his hand to the plow and looking back, is fit for the kingdom of God.” Again he says, “And let him who is in the field not turn back. Remember Lot’s wife.” Lest anyone, either because of some desire for wealth or by his own charm be persuaded from following Christ, he added, “He that does not renounce all that he possesses, cannot be my disciple.”

Source: Treatise XI. Exhortation to Martyrdom 5.13.7

[AD 373] Athanasius of Alexandria on Luke 9:57-62

(non occ.) He dared also to match himself with the incomprehensible power of the Saviour, saying, I will follow thee whithersoever thou goest; for to follow the Saviour simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place.

Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow thee whithersoever thou goest. But if thou wouldest be a disciple, cast off 1 foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.

Source: Catena Aurea by Aquinas

[AD 379] Basil of Caesarea on Luke 9:57-62

The man said, “Allow me first to go and bury my father.” The Lord replied, “Let the dead bury their dead; but go and preach the kingdom of God.” Another man said, “Let me first arrange my affairs at home.” He rebuked him with a stern threat, saying, “No man, putting his hand to the plow and looking back, is fit for the kingdom of God.” A person who wishes to become the Lord’s disciple must repudiate a human obligation, however honorable it may appear, if it slows us ever so slightly in giving the wholehearted obedience we owe to God.

Source: CONCERNING BAPTISM 1.1

[AD 397] Ambrose of Milan on Luke 9:57-62

For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.

Or, He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man. Hence the Apostle, A heretic after the first and second admonition reject. (Tit. 3:10.) But the birds of the air, which are frequently brought in to represent spiritual wickedness, build as it were their nests in the breasts of the wicked, and as long as deceit reigns over the affections, the divine principle has no opportunity to take possession. But when a man has proved his heart to be innocent, upon him Christ leans in some measure the weight of His greatness, for by a more abundant shedding of grace He is planted in the breasts of good men. So then it does not seem reasonable that we should think him faithful and simple, who is rejected by the judgment of the Lord, notwithstanding that he promised the service of unwearied attendance; but our Lord cares not for this kind of service, but only purity of affection, nor is his attendance accepted whose sense of duty is not proved. For the hospitality of faith should be given with circumspection, lest while opening the interior of our house to the unbelieving, through our imprudent credulity we fall a snare to the treachery of others. Therefore that you may be aware that God despises not attendance upon him but deceit, He who rejected the deceitful man chose the innocent. For it follows, And he said unto another, Follow me. But He says this to him, whose father He knew to be dead. Hence it follows, But he said, Lord, suffer me first to go and bury my father.

But the Lord calls those upon whom He has compassion. Hence it follows, And Jesus said, Let the dead bury their dead. Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father's dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater, for he who divides his pursuits, draws down his affections; he who divides his care, delays his advances. We must first set about the things which are most important. For the Apostles also, that they might not be occupied in the office of distributing alms, ordained ministers for the poor.

The performance of a father's burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. The one is left to those in like condition, the other is commanded to those who are left. But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin. (Rom. 9:11.) There is also a third death, by which we die unto sin, live unto God.

Or because the throat of the ungodly is an open sepulchre, their memory is ordered to be forgotten whose services die together with their bodies. Nor is the son recalled from his duty to his father, but the faithful is separated from the communion of the unbelieving; there is no prohibition of duty, but a mystery of religion, that is, that we should have no fellowship with the dead Gentiles.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 9:57-62

See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing.

(Hom. 27. in Matt.) But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness.

(ubi sup.) By thus saying, their dead, he shows that this man's father was not his dead, for I suppose that the deceased was of the number of the unbelieving.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 9:57-62

(de Con. Ev. l. ii. c. 23.) Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow thee, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont.

(Serm. 100.) As if he said to him, The East calls thee, and thou turnest to the West.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:57-62

(non occ.) Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, us they went in the way, a certain man said unto him, Lord, I will follow thee. First indeed there is much tardiness implied in the manner of his coming. It is next shown that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honour of the Apostleship. Whereas Paul says, No one taketh the honour to himself but he that is called of God. (Heb. 5:4.)

In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him.
It follows, And Jesus says to him, The foxes have holes, &c.

Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in thee, how shall Christ rest in thee? What fellowship has light with darkness? (2 Cor. 6:14.)

Or else, his father was borne down with years, and he thought he was doing an honourable act in proposing to pay the kind offices which were due to him, according to Exodus, Honour thy father and thy mother. (Exod. 20:12.) Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born. But the God of all, when as yet we were not, brought us into being, our parents were made the ministers of our introduction.

Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shows that he was still somehow divided from the Lord, in that he had not yet resolved, to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal betokens one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 9:57-62

A certain man came near to Christ the Savior of us all, saying, “Teacher, I will follow you wherever you go.” Christ rejected the man, saying that the foxes have holes, and the birds of heaven a place to lodge in; but he had no place to lay his head.… It is easy for anyone that will examine such matters accurately to perceive that in the first place there was great ignorance in his manner of coming near. Second, it was full of excessive presumptuousness. His wish was not simply to follow Christ, as so many others of the Jewish multitude did, but rather to thrust himself into apostolic honors. This was the following that he was seeking, being self-called. The blessed Paul writes that no one takes the honor to himself unless he is called of God, as Aaron also was. Aaron did not enter the priesthood through himself, but on the contrary, God called him. We find none of the holy apostles promoted himself to the office of apostle but rather received the honor from Christ. He said, “Come after me, and I will make you to become fishers of men.” This man, as I said, boldly took upon himself honorable gifts, and, although no one called him, thrust himself into what was above his rank.

Source: COMMENTARY ON LUKE 57

[AD 444] Cyril of Alexandria on Luke 9:57-62

He rebuked him not to reproach him but rather to correct him, so that he might of his own desire grow better and become eager in following the ways of virtue.… The simple meaning of the passage that is at hand follows. The beasts and birds have dens and dwellings, but I have nothing to offer of those things that are the objects of general pursuit. I do not have a place where to dwell, rest and lay my head. Profounder thoughts achieve the inner and secret symbolism of the passage. He seems to mean by the foxes and birds of heaven those wicked, cunning and impure powers, the herds of demons.… We affirm that he did not say this about the material and visible birds. He said this about those impure and wicked spirits that often remove the heavenly seed that fell on the hearts of people and carry it away, so that they may not bring forth any fruit. As long as the foxes and birds have holes and dens in us, how can Christ enter? Where can he rest?

Source: COMMENTARY ON LUKE, HOMILY 57

[AD 444] Cyril of Alexandria on Luke 9:57-62

“Leave the dead burying their dead, but go, preach the kingdom of God.” There were, no doubt, other guardians and relatives of his father. I consider them dead, because they had not yet believed in Christ nor been able to receive the new birth by holy baptism to incorruptible life. “Let them,” he says, “bury their dead, because they also have within them a dead mind and still have not been numbered among those who possess the life that is in Christ.” We learn from this that the fear of God is to be set even above the reverence and love due to parents. The law of Moses, in the first place, commanded that you shall love the Lord God with all your soul, all your might and all your heart. It put as second to it the honor due to parents, saying, “Honor your father and your mother.”

Source: COMMENTARY ON LUKE, HOMILY 58

[AD 735] Bede on Luke 9:57-62

Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man's roof.

He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely.

BEDE.: To put one's hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord's passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot's wife to the things which he had left, he is deprived of the gift of the kingdom to come.

But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 9:57

It came to pass, as they walked on the way, a certain man said to him: I will follow you wherever you go, and so on. Both wonderful and dreadful is the righteous dispensation of the secret judgment. The Samaritans are asked to receive the Lord, and not wanting to, are forbidden to be struck. This man promises to follow him and is removed, another desires first to bury his father and is compelled to evangelize. Another, intending to follow the Lord, wishes to announce this at home, but is not permitted. Someone who does not follow Christ works miracles in Christ's name and is commanded not to be prevented. But in each of these instances, the words of the Apostle are applicable to us: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and how unsearchable his ways (Rom. XI)! And with Samuel: Man sees what is apparent, but the Lord looks on the heart (I Reg. XVI).

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 9:57-62

For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money.

Source: Catena Aurea by Aquinas

[AD 1274] Ancient Greek Expositor on Luke 9:57-62

(Nilus Monac.) For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself.

Source: Catena Aurea by Aquinas

[AD 215] Clement of Alexandria on Luke 9:58

This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head."

Source: Clement of Alexandria Stromata Book I

[AD 220] Tertullian on Luke 9:58

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.

Source: On Idolatry

[AD 735] Bede on Luke 9:58

And Jesus said to them: Foxes have dens, and birds of the air have nests, but the Son of man does not have a place to lay his head. From the words of the Lord, it is shown that this man who promises service is rejected because, seeing the magnitude of the signs, he wished to follow the Savior, seeking profits from the miraculous works, desiring the same thing that Simon Magus had wished to buy from Peter. Therefore, such faith is justly condemned by the Lord's sentence, and it is said to him: Why do you desire to follow me for wealth and worldly profits when I am of such poverty that I don’t even have a place to stay and do not use a roof of my own? Otherwise, it is understood that he wished to follow, moved by the Lord's miracles, for vain boasting, which the birds signify. However, the feigned service of the disciple is signified by the name of foxes. By the reclining of his head, he signified his humility, which had no place in that deceitful and proud man.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 9:59

Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith. None of them whom the Lord chose to Him said, "I have no means to live.

Source: On Idolatry

[AD 220] Tertullian on Luke 9:59

When, however, He answers the man, who alleged as an excuse his father's burial, "Let the dead bury their dead, but go thou and preach the kingdom of God," He gave a clear confirmation to those two laws of the Creator-that in Leviticus, which concerns the sacerdotal office, and forbids the priests to be present at the funerals even of their parents.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 9:59

If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me.

Source: On Baptism

[AD 220] Tertullian on Luke 9:59

Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John. For the reason why He recalls that young man who was hastening to his father's obsequies, is that He may show that we are called priests by Him; (priests) whom the Law used to forbid to be present at the sepulture of parents: "Over every dead soul," it says, "the priest shall not enter, and over his own father and over his own mother he shall not be contaminated.

Source: On Monogamy

[AD 735] Bede on Luke 9:59

But he said to another: Follow me. But he said: Lord, allow me first to go and bury my father. He did not reject discipleship, but first, with the piety of completing his father's funeral, he desired to follow him more freely, worthy in all things in whom the Son of Man may lay his head, that is, in whose humble heart divinity may rest with a certain familiar dwelling.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 9:60

, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God"

Source: Against Heresies Book I

[AD 215] Clement of Alexandria on Luke 9:60

Quod si usurpent vocem Domini, qui dicit Philippo: "Sine mortuos sepelire mortuos suos, tu autem sequere me: "

Source: Clement of Alexandria Stromata Book III

[AD 735] Bede on Luke 9:60

And Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God. It must be noted in this sentence that sometimes in our actions, lesser goods should be omitted for the sake of greater goods. For who does not know the merit of good work is to bury the dead? And yet, he who asked to be allowed to bury his father was told: Let the dead bury their dead: but go thou and preach the kingdom of God. For the duty of this service was to be postponed for the duty of preaching. For with that, he would bury the dead in flesh in the earth, but with this, he would raise the dead in soul to life. But how can the dead bury their dead unless you understand a double death? One of nature, the other of guilt; one by which the soul is separated from the body, the other by which God is separated from the soul. Or he says the dead, meaning unbelievers. But their dead, who likewise without faith depart from the body.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 9:61

, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house ""No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven"

Source: Against Heresies Book I

[AD 735] Bede on Luke 9:61

And another said: I will follow you, Lord, but first allow me to say farewell to those who are at home. If a disciple of the Lord, because he wishes to say this farewell at home, is reproved, what will happen to those who, with no purpose of usefulness or of building faith, often do not fear to revisit the homes of those relatives they left in the world?

Source: On the Gospel of Luke

[AD 215] Clement of Alexandria on Luke 9:62

"For he that loveth father or mother more than Me "the Father and Teacher of the truth, who regenerates and creates anew, and nourishes the elect soul, "is not worthy of Me"-He means, to be a son of God and a disciple of God, and at the same time also to be a friend, and of kindred nature. "For no man who looks back, and puts his hand to the plough, is fit for the kingdom of God."

[AD 220] Tertullian on Luke 9:62

"But provision must be made for children and posterity." "None, putting his hand on the plough, and looking back, is fit" for work. "But I was under contract.

Source: On Idolatry

[AD 220] Tertullian on Luke 9:62

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

Source: On Modesty

[AD 258] Cyprian on Luke 9:62

It was my duty not to conceal these special matters, nor to hide them alone in my own consciousness,-matters by which each one of us may be both instructed and guided. And do not you for your part keep this letter concealed among yourselves, but let the brethren have it to mad. For it is the part of one who desires that his brother should not be warned and instructed, to intercept those words with which the Lord condescends to admonish and instruct us. Let them know that we are proved by our Lord, and let them never fail of that faith whereby we have once believed in Him, under the conflict of this present affliction. Let each one, acknowledging his own sins, even now put off the conversation of the old man. "For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God." And, finally, Lot's wife, who, when she was delivered, looked back in defiance of the commandment, lost the benefit of her escape. Let us look not to things which are behind, whither the devil calls us back, but to things which are before, whither Christ calls us. Let us lift up our eyes to heaven, lest the earth with its delights and enticements deceive us. Let each one of us pray God not for himself only, but for all the brethren, even as the Lord has taught us to pray, when He bids to each one, not private prayer, but enjoined them, when they prayed, to pray for all in common prayer and concordant supplication. If the Lord shall behold us humble and peaceable; if He shall see us joined one with another; if He shall see us fearful concerning His anger; if corrected and amended by the present tribulation, He will maintain us safe from the disturbances of the enemy. Discipline hath preceded; pardon also shall follow.

Source: Epistle VII

[AD 258] Cyprian on Luke 9:62

That those who are snatched from the jaws of the devil, and delivered from the snares of this world, ought not again to return to the world, lest they should lose the advantage of their withdrawal therefrom. In Exodus the Jewish people, prefigured as a shadow and image of us, when, with God for their guardian and avenger, they had escaped the most severe slavery of Pharaoh and of Egypt-that is, of the devil and the world-faithless and ungrateful in respect of God, murmur against Moses, looking back to the discomforts of the desert and of their labour; and, not understanding the divine benefits of liberty and salvation, they seek to return to the slavery of Egypt-that is, of the world whence they had been drawn forth-when they ought rather to have trusted and believed on God, since He who delivers His people from the devil and the world, protects them also when delivered. "Wherefore hast thou thus done with us," say they, "in casting us forth out of Egypt? It is better for us to serve the Egyptians than to die in this wilderness. And Moses said unto the people, Trust, and stand fast, and see the salvation which is from the Lord, which He shall do to you to-day. The Lord Himself shall fight for you, and ye shall hold your peace." The Lord, admonishing us of this in His Gospel, and teaching that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: "No man looking back, land putting his hand to the plough, is fit for the kingdom of God." And again: "And let him that is in the field not return back. Remember Lot's wife." And lest any one should be retarded by any covetousness of wealth or attraction of his own people from following Christ, He adds, and says: "He that forsaketh not all that he hath, cannot be my disciple."

Source: Treatise XI. Exhortation to Martyrdom, Addressed to Fortunatus.

[AD 258] Cyprian on Luke 9:62

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 735] Bede on Luke 9:62

And Jesus said to him: No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. To put one’s hand to the plow, is as if with a kind of instrument of compunction, with wood and iron to grind down the hardness of one's heart in the passion of the Lord, and open it to bring forth the fruits of good works. If anyone, having begun to cultivate this, in delight looks back at the vices he left behind with Lot’s wife, he is deprived of the gift of the future kingdom.

Source: On the Gospel of Luke