Chrysostom: The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here.
Ambrose: Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance blots out the offense, wisdom guards against it.
Augustine: Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another’s words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.
Ver. 33. No man, when he has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.34. The light of the body is the eye: therefore when your eye is single, your whole body also is full of light; but when your eye is evil, your body also is full of darkness.35. Take heed therefore that the light which is in you be not darkness.36. If your whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give you light.
Cyril: The Jews said, that our Lord performed His miracles not for faith, i.e. that they might believe in Him, but to gain the applause of the spectators, i.e. that He might have more followers. He refutes therefore this calumny, saying, No man, when he has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick.
Bede: Our Lord here speaks of Himself, showing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to cleanse and purify not only their v works, but their thoughts, and the intentions of the heart. For it follows, The light of the body its the eye.
Ambrose: Either faith is the light, as it is written, Your word. O Lord, is a lantern to my feet. For the word of God is our faith. But a lantern cannot shine except it has received its quality from something else. Hence also the powers of our mind senses are enlightened piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear.
Theophylact: Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognize His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore keeping up the meaning, He adds, The light of the body is the eye.
Origen: For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding.
Theophylact: But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If your eye be single, your whole body will be full of light; but if evil, your whole body will be full of darkness.
Origen: For the understanding from its very beginning desires only singleness, containing no dissimulation or guile, or division in itself.
Chrysostom: If then we have corrupted the understanding which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore that the light which is in you be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If your whole body therefore be full of light, etc. etc.
Origen: That is, If your material body, when the light of a candle shines upon it, is made full of light, so that not one of your members is any longer in darkness; much more when you sin not, shall your whole spiritual body be so full of light, that its brightness may be compared to the shining of a candle, while the light which was in the body, and which used to be darkness, is directed whithersoever the understanding may command.
Gregory: NAZ. Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved.
Gregory: Or else; By the name body each particular action is understood which follows its own intention, as it were the eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then your eye be single, your whole body will be full of light, for if we intend rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if your eye be evil, your whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it appears to glitter in men’s sight, yet before the bar of the internal judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in you be not darkness. For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil?
Bede: Now when He adds, If your whole body therefore, etc. by the whole of our body He means all our works. If then you have done a good work with a good intention, having in your conscience nothing approaching to a dark thought, though it chance that your neighbor is injured by your good actions, nevertheless for your singleness of heart shall you be rewarded with grace here, and with glorious light hereafter; which he signifies, adding, And as the bright shining of a candle shall it give you light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch him.
Ver. 37. And as he spoke, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.38. And when the Pharisee saw it, he marveled that he had not first washed before dinner.39. And the Lord said to him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.40. You fools, did not he that made that which is without make that which is within also?41. But rather give alms of such things as you have; and, behold, all things are clean to you.42. tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought you to have done, and not to leave the other undone.43. Woe to you, Pharisees ! for you love the uppermost seats in the synagogues, and greetings in the markets.44. Woe to you, Scribes and Pharisees, hypocrites! for you are as graves which appear not, and the men that walk over them are not aware of them.
Cyril: The Pharisee, while our Lord still continued on speaking, invites Him to his own house. As it is said And while he was speaking, a certain Pharisee besought him to dine with him.
Bede: Luke expressly says, And he spoke these things, to show that He had not quite finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine.
Augustine: For in order to relate this, Luke has made a variation from Matthew, at that place where both had mentioned what out Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after which discourse Matthew says, While he yet talked to the people, behold his mother and his brethren stood without desiring to speak to him, but Luke having also in that discourse of our Lord related some of our Lord’s sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew.Bede: Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that does the will of God, the same is my brother, and sister, and mother, we are given to understand that He by the request of the Pharisee went to the dinner.
Cyril: For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who are dangerously ill. Hence it follows, And he went in and sat down to meat. But what gave occasion for the words of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore it is added, But the Pharisee began to think and say within himself, Why had he not first washed before dinner?
Augustine: For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said to him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
Cyril: Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the opportunity and framed his reproof from the things that were ready before him. At the hour, namely, of meals He takes for His example the cup and the platter, pointing out that it became the sincere servants of God to be washed and clean, not only from bodily impurity, but also from that which lies concealed within the power of the soul, just as any of the vessels which are used for the table ought to be free from all inward defilement.
Ambrose: Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which the mind meditates within, it easily expresses through the senses and actions of the body, just as those things which the cup contains within make a glitter without. Hence also hereafter, by the word cup doubtless the passion of the body is spoken of. You perceive then, that not the outside of the cup and platter defiles us, but the inner parts. For he said, But your inward part is full of ravening and wickedness.
Augustine: But how was it that He spared not the man by whom He was as invited? Yes rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shows us that baptism also which is once given cleanses by faith; but faith is something within, not without. The Pharisees despised faith, and used washings which were without; while within they remained full of pollution. The Lord condemns this, saying, You fools, did not he that made that which is without make that which is within also?
Bede: As if He says, He who made both natures of man, will have each to be cleansed. This is against the Manicheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like; while those of the Spirit, which are no less condemned by the Apostle, they disregard as trifling.
Ambrose: Now our Lord as a good Master taught us how we ought to purify our bodies from defilement, saying, But rather give alms of such things as you have over: and behold, all things are clean to you. You see what the remedies are; almsgiving cleanses us, the word of God cleanses us according to that which is written, Now you are clean through the word which I have spoken to you.
CYPRIAN; The Merciful bids us to show mercy; and because He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace of baptism may again be made clean.
Chrysostom: Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful. He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound.
Bede: He speaks of "what is over and above" our necessary food and clothing. For you are not commended to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness; give alms. Which word applies to every thing which is done with profitable compassion. For not he alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with some correcting punishment.
Theophylact: Or He means, "That which is uppermost." For wealth rules the covetous man’s heart.
Ambrose: The whole then of this beautiful discourse is directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of the Jews. And yet even they are promised the abolition of their sins if they will follow mercy.
Augustine: But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us. For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe to you Pharisees! for you tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to show mercy. If you are wise, begin with yourself: for how are you merciful to another, if cruel to yourself? Hear the Scripture, which says to you, Have mercy on your own soul, and please God. Return to your conscience, you that live in evil or unbelief; and then you find your soul begging, or perhaps struck dumb with want. In judgment and love give alms to your soul. What is judgment? Do what is displeasing to yourself. What is charity? Love God, love your neighbor. If you neglect this alms, love as much you like, you do nothing, since you do it not to yourself.
Cyril: Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment.
Theophylact: For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbor. For when a man judges his neighbor justly, it proceeds from his love to him.
Ambrose: Or judgment, because they do not bring to examination every thing that they do; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works, He sums up the perfection of a good man in a few words, these ought you to have done, and not to leave the other undone.
Chrysostom: Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought you to have done.
Ambrose: He reproves also the arrogance of the boasting Jews in seeking the preeminence: for it follows, Woe to you, Pharisees, for you love the uppermost seats in the synagogues, etc.
Cyril: By means of those things for which He blames us He makes us better. For He would have us be free from ambition, and not desire after vain show rather than the reality, which the Pharisees were then doing. For the greetings of men, and the rule over them, do not move us to be really useful, for these things fall to men though they be not good men. Therefore he adds, Woe to you, who are as graves which appear not. For in wishing to receive greetings from men and to exercise authority over them, that they might be accounted great, they differ not from hidden graves, which glitter indeed with outward ornaments, but within are full of all uncleanness.
Ambrose: And like graves which appear not, they deceive by their outside beauty, and by their look impose upon the passers by; as it follows, And the men that walk over them are not aware of them; so much that in truth, though they give outward promise of what is beautiful, inwardly they enclose all manner of pollution.
Chrysostom: But that the Pharisees were so, cannot be wondered at. But if we who are counted worthy to be the temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness.
Cyril: Now here the apostate Julian says, that we must avoid graves which Christ says are unclean; but he knew not the force of our Savior’s words, for He did not command us to depart from the graves, but likened to them the hypocritical people of the Pharisees.
Ver. 45. Then answered one of the Lawyers, and said to him, Master, thus saying you reproach us also.46. And he said, Woe to you also, you Lawyers! for you lade men with burdens grievous to be borne, and you yourselves touch not the burdens with one of your fingers.47. Woe to you! for you build the sepulchers of the prophets, and your fathers killed them.48. Truly you bear witness that you allow the deeds of your fathers: for they indeed killed them, and you build their sepulchers.49. Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:50. That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;51. From the blood of Abel to the blood of Zacharias, which perished between the altar and the temple: verily I say to you, It shall be required of this generation.52. Woe to you, Lawyers! for you have taken away the key of knowledge: you enter not in yourselves, and them that were entering in you hindered.53. And as he said these things to them, the Scribes and Pharisees began to urge him vehemently, and to provoke him to speak of many things:54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Cyril: A reproof which exalts the meek is generally hateful to the proud man. When therefore our Savior was blaming the Pharisees for transgressing from the right path, the body of Lawyers were struck with consternation. Hence it is said, Then answered one of the lawyers, and said to him, Master, thus saying you reproach us also.
Bede: In what a grievous state is that conscience, which hearing the word of God thinks it a reproach against itself, and in the account of the punishment of the wicked perceives its own condemnation.