Catena Aurea on Luke
Lecture 9
44. But while they wondered every one at all things which Jesus did, he said to his disciples, 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.
CYRIL; 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, honor and majesty will you lay upon him. Although all indeed men marveled 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.
Titus BostWhile all thus were wondering at the miracles, He foretells 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.
ORIGEN; 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; but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies’ sake.
TheophylNow 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.
BEDE; 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.
CYRIL; 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 to this day, when Moses is read, the veil is upon their hearts. It becomes then those who approach Christ, to say, Open you my eyes, that I may behold, the wonderful things out of your law.
TheophylMark 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.
Lecture 10
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 to them, Whosoever shall receive this child in my name receives me: and whosoever shall receive me receives 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 your name; and we forbade him, because he follows not with us.
50. And Jesus said to him, Forbid him not: for he that is not against us is for us.
CYRIL; 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, seeing, that there arose a reasoning among them.
TheophylNow 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.
BEDE; 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 you 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.
CYRIL; 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 honors, 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 to them, Whosoever shall receive a child in my name, receives me. As if He were to say, Seeing that there is one and the same reward to those that honor the saints, whether perchance such an one be the least, or one distinguished for honors and glory, for in him is Christ received, how vain is it to seek to have the preeminence.
BEDE; Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honor, 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 to us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receives him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.
AMBROSE; 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.
CYRIL; 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.
TheophylBecause 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 prohibitor 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 your name, and we forbade 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 follows not with us.
AMBROSE; For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practice obedience.
CYRIL; 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 Savior had given the Apostles power to cast out evil spirits, they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to inquire if it were lawful for others also to do this.
AMBROSE; 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 to him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Your secret disciples, when the time came, did not refuse their offices. But still since you said elsewhere, He that is not with me is against me, and he that gathers not with me scatters, explain to 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.
ChrysFor 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.
CYRIL; 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.
TheophylMarvel 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.
AMBROSE; 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? 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 defense, 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 your merits, but by his own hatred, the devil is conquered.
BEDE; 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.