Church Fathers Commentary Luke 9:46-50

"And there arose a reasoning among them, which of them was the greatest. But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side, and said unto them, Whosoever shall receive this little 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 is great. And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us. But Jesus said unto him, Forbid [him] not: for he that is not against you is for you." — Luke 9:46-50 (ASV)

St. Cyril of Alexandria: The devil lays plots of various kinds for those who love the best way of life. If he can gain possession of a person’s heart by carnal allurements, he sharpens their love of pleasure. But if a person has escaped these snares, he excites in them a desire for glory, and this passion for vainglory had seized one of His apostles. Therefore, it is said that a dispute arose among them as to which of them should be the greatest. For to have such thoughts belongs to one who desires to be superior to the rest. However, I think it is improbable that all the disciples gave way to this weakness. I suppose, therefore, that the Evangelist, so as not to seem to blame any individual, speaks indefinitely, seeing that a dispute arose among them.

Theophylact of Ohrid: Now it seems that this feeling was excited by the fact that they were not able to cure the demoniac. While they were arguing about this, one said, "It was not because of my weakness that he could not be cured, but another’s." In this way, a conflict was kindled among them over who was the greatest.

The Venerable Bede: Or, because they saw Peter, James, and John taken aside to the mountain, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all the others. Or, because in the payment of the tribute tax 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 coin. For 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 argued about among yourselves on the way? But they held their peace, for on the way they had disputed among themselves who should be the greatest."

St. Cyril of Alexandria: But our Lord, who knew how to save, saw in the hearts of the disciples the thought that had arisen from this, like a root of bitterness. He plucks it up by the roots before it could grow. For when passions first begin in us, they are easily subdued; but once they have gained strength, they are eradicated only with difficulty.

This is why it says, "And Jesus, perceiving the thought of their heart..." Let anyone who thinks Jesus is a mere man know that he is mistaken, for the Word, although made flesh, remained God. For it is God alone who is able to search the heart and mind.

In taking a child and placing it beside Him, He did it for the sake of the Apostles and for us. For the disease of vainglory generally feeds on those who have preeminence among other people. But a child has a pure mind and an unspotted heart, and abides in simplicity of thought. A child does not seek honors, nor knows the limits of each one's power, nor does he avoid seeming inferior to others, bearing no sullenness in his mind or heart.

Such are the ones the Lord embraces and loves, and He considers them worthy to be near Him, as those who had chosen to partake of the things that are His. For He says, Learn of me, for I am meek and lowly of heart. Therefore, it says, "And he says to them, Whosoever shall receive a child in my name, receives me." As if He were saying, "Since the reward is the same for those who honor the saints—whether that person is the least or one distinguished for honors and glory, for in him Christ is received—how futile it is to seek preeminence."

The Venerable Bede: In this, 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 them to be like children in malice. Hence, when He said, "Whoever shall receive that child," He adds, "in my name," so that they may truly pursue with diligence and reason, for Christ’s name, that form of virtue which the child observes with only nature as its guide. But because He also teaches that He is received in the child, and He Himself was born to us as a child, lest anyone should think that this was all that was seen, He added, "And whoever shall receive me, receives him that sent me," truly wishing to be believed that He was as great as the Father.

St. Ambrose of Milan: For whoever receives the followers of Christ, receives Christ; and whoever 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, so that the divine nature, which is above us, may be reconciled to us.

St. Cyril of Alexandria: He now conveys the meaning of the preceding words even more plainly, saying, For he that is least among you all, the same shall be great. In this He speaks of the modest man who, from honesty, does not think highly of himself.

Theophylact of Ohrid: Because our Lord had said, He who is least among you all, the same shall be great, John feared that perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the one who prohibits to be inferior, but to be one who thinks himself somewhat superior. Therefore, it is added, "And John answered and said, Master, we saw one casting out devils in your name, and we forbade him." This was not from envy, but to make a distinction in the working of miracles, for the man 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. Therefore, he adds, because he follows not with us.

St. Ambrose of Milan: For John, loving greatly and therefore greatly beloved, thinks that those who did not practice obedience should be excluded from this privilege.

St. Cyril of Alexandria: But we ought to consider not so much the one working the miracles as the grace that was in him, who, by the power of Christ, performed miracles. But what if there should be both those who are numbered 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 besides themselves was permitted to have this privilege. Therefore, they come to ask if it was lawful for others to do this as well.

St. Ambrose of Milan: 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. Therefore, although our Lord rewards the stronger, He does not exclude the weak, as it says, "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, who were Your secret disciples out of fear, did not refuse their duties when the time came. But since You said elsewhere, He that is not with me is against me, and he that gathers not with me scatters, explain this to us, lest the two statements seem to contradict one another.

It seems to me that if anyone considers the Searcher of hearts, he cannot doubt that every person's action is distinguished by the motive of their heart.

St. John Chrysostom: For in the other passage when He said, He that is not with me is against me, He shows that the Devil and the Jews are opposed to Him. But here He shows that the one who cast out demons in Christ's name is partly on their side.

St. Cyril of Alexandria: As if He were saying, "On the side of you who love Christ are all those who wish to follow those things that lead to His glory, being crowned with His grace."

Theophylact of Ohrid: Marvel, then, at the power of Christ, how His grace works through the unworthy and those who are not His disciples, just as people are sanctified through priests, even if the priests are not holy.

St. Ambrose of Milan: Why, then, does He say in this passage that they are not to be hindered who, by the laying on of hands, can subdue unclean spirits, when, according to Matthew, He says to them, I never knew you?

We ought to perceive that there is no contradiction here, but that the decision is this: not only official works but also works of virtue are required in a priest, and the name of Christ is so great that even for the unholy it serves as a defense, but does not grant grace.

Let no one, then, claim for himself the grace of cleansing a person because the power of the eternal Name has worked in him. For the devil is conquered not by your merits, but by his own hatred.

The Venerable Bede: Therefore, among heretics and false Catholics, it is right for us to abhor the divisions that are contrary to peace and truth, in which they are against us because they do not follow the Lord, but not to forbid the common sacraments, in which they are with us and not against us.