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Saint Thomas Aquinas, Carlo Crivelli

Luke 13

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 13

Passages · 104

Luke 13:1–5

  • Glossa Ordinaria on Luke 13:1–5 — As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it…vatican.va
  • Cyril of Alexandria on Luke 13:1–5 — For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, (Acts 5:37.) who said, that we ought to call no man master. Great numbers of them refusing to…vatican.va
  • John Chrysostom on Luke 13:1–5 — For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by…vatican.va
  • Titus of Bostra on Luke 13:1–5 — And He here plainly shews, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the…vatican.va
  • Cyril of Alexandria on Luke 13:1–5 (2) — To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no…vatican.va
  • John Chrysostom on Luke 13:1–5 (2) — And herein he shews that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. “What then,” you will say, “is this man punished, that I might…vatican.va
  • Bede on Luke 13:1–5 — But because they repented not in the fortieth year of our Lord’s Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord’s preaching had…vatican.va
  • John Chrysostom on Luke 13:1–5 (3) — Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they…vatican.va
  • Titus of Bostra on Luke 13:1–5 (2) — Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be…vatican.va
  • Ambrose of Milan on Luke 13:1–5 — In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, (Ps.…vatican.va
  • Bede on Luke 13:1–5 (2) — For Pilate, who is interpreted, “The mouth of the hammerer,” signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their…vatican.va

Luke 13:6–9

  • Titus of Bostra on Luke 13:6–9 — The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable; A certain man had a fig…vatican.va
  • Ambrose of Milan on Luke 13:6–9 — There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage,…vatican.va
  • Bede on Luke 13:6–9 — The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it…vatican.va
  • Ambrose of Milan on Luke 13:6–9 (2) — But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might shew in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He…vatican.va
  • Bede on Luke 13:6–9 (2) — Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.vatican.va
  • Augustine of Hippo on Luke 13:6–9 — Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.vatican.va
  • Theophylact of Ohrid on Luke 13:6–9 — But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.vatican.va
  • Gregory the Great on Luke 13:6–9 — But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he…vatican.va
  • Theophylact of Ohrid on Luke 13:6–9 (2) — Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the…vatican.va
  • Gregory the Great on Luke 13:6–9 (2) — But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he shew forth the…vatican.va
  • Gregory of Nazianzus on Luke 13:6–9 — Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he…vatican.va
  • Gregory the Great on Luke 13:6–9 (3) — By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard.vatican.va
  • Theophylact of Ohrid on Luke 13:6–9 (3) — Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of…vatican.va
  • Augustine of Hippo on Luke 13:6–9 (2) — Or, the husbandman who intercedes is every holy man who within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace,…vatican.va
  • Gregory the Great on Luke 13:6–9 (4) — Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof,…vatican.va
  • Augustine of Hippo on Luke 13:6–9 (3) — That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.vatican.va
  • Gregory the Great on Luke 13:6–9 (5) — But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.vatican.va

Luke 13:10–17

  • Ambrose of Milan on Luke 13:10–17 — He soon explained that He had been speaking of the synagogue, shewing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.vatican.va
  • John Chrysostom on Luke 13:10–17 — He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing…vatican.va
  • Cyril of Alexandria on Luke 13:10–17 — Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a…vatican.va
  • Basil the Great on Luke 13:10–17 — Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and…vatican.va
  • Cyril of Alexandria on Luke 13:10–17 (2) — But our Lord, to shew that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said unto her, Woman, thou art…vatican.va
  • Ambrose of Milan on Luke 13:10–17 (2) — Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father worketh until now, and I work; (John 5:17.) that after the likeness of God…vatican.va
  • Basil the Great on Luke 13:10–17 (2) — The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and shew another on the surface to the world.vatican.va
  • John Chrysostom on Luke 13:10–17 (2) — Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken,…vatican.va
  • Cyril of Alexandria on Luke 13:10–17 (3) — Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be…vatican.va
  • Gregory the Great on Luke 13:10–17 — Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness.…vatican.va
  • Ambrose of Milan on Luke 13:10–17 (3) — Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high…vatican.va
  • Gregory the Great on Luke 13:10–17 (2) — Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was…vatican.va
  • Augustine of Hippo on Luke 13:10–17 — That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts.vatican.va
  • Gregory the Great on Luke 13:10–17 (3) — For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent…vatican.va
  • Ambrose of Milan on Luke 13:10–17 (4) — Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save…vatican.va
  • Bede on Luke 13:10–17 — But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the…vatican.va

Luke 13:18–21

  • Glossa Ordinaria on Luke 13:18–21 — While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he,…vatican.va
  • Ambrose of Milan on Luke 13:18–21 — In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven,…vatican.va
  • Cyril of Alexandria on Luke 13:18–21 — Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter…vatican.va
  • Bede on Luke 13:18–21 — Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took…vatican.va
  • Theophylact of Ohrid on Luke 13:18–21 — Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they…vatican.va
  • Ambrose of Milan on Luke 13:18–21 (2) — Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ (according to the Fathers) shone forth above others equal in body, but…vatican.va
  • Bede on Luke 13:18–21 (2) — The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half.vatican.va
  • Ambrose of Milan on Luke 13:18–21 (3) — But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems…vatican.va
  • Theophylact of Ohrid on Luke 13:18–21 (2) — Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make…vatican.va
  • Augustine of Hippo on Luke 13:18–21 — Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God.vatican.va
  • Eusebius of Caesarea on Luke 13:18–21 — Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and…vatican.va
  • Bede on Luke 13:18–21 (3) — Or, by the leaven He speaks of love, which kindles and stirs up the heart; the woman, that is, the Church, hides the leaven of love in three measures, because she bids us love God with all our hearts, all our minds,…vatican.va

Luke 13:22–30

  • Glossa Ordinaria on Luke 13:22–30 — Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.vatican.va
  • Theophylact of Ohrid on Luke 13:22–30 — For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for…vatican.va
  • Glossa Ordinaria on Luke 13:22–30 (2) — This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would…vatican.va
  • Basil the Great on Luke 13:22–30 — For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is…vatican.va
  • Cyril of Alexandria on Luke 13:22–30 — The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labours and temptations will make a man…vatican.va
  • John Chrysostom on Luke 13:22–30 — What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? (Matt. 11:30.) There is indeed no contradiction, but the one was said because of the nature of temptations, the other with…vatican.va
  • Gregory the Great on Luke 13:22–30 — Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again…vatican.va
  • Cyril of Alexandria on Luke 13:22–30 (2) — Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. But it must be observed, that it was our Saviour’s custom to answer…vatican.va
  • Augustine of Hippo on Luke 13:22–30 — Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved, for few enter by the strait gate, but in another place He says this very thing, Narrow is the way which leadeth…vatican.va
  • Bede on Luke 13:22–30 — Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road.vatican.va
  • Basil the Great on Luke 13:22–30 (2) — For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its…vatican.va
  • Augustine of Hippo on Luke 13:22–30 (2) — Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; (Matt. 8:11.) for there are few in comparison…vatican.va
  • Cyril of Alexandria on Luke 13:22–30 (3) — But that they who cannot enter are regarded with wrath, He has shewn by an obvious example, as follows, When once the master of the house has risen up, &c. as if when the master of the house who has called many to…vatican.va
  • Bede on Luke 13:22–30 (2) — The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those…vatican.va
  • Gregory the Great on Luke 13:22–30 (2) — For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love…vatican.va
  • Cyril of Alexandria on Luke 13:22–30 (4) — This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his…vatican.va
  • Theophylact of Ohrid on Luke 13:22–30 (2) — Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For we eat the body…vatican.va
  • Bede on Luke 13:22–30 (3) — Or mystically, he eats and drinks in the Lord’s presence who eagerly receives the food of the word. Hence it is added for explanation, Thou hast taught in our streets. For Scripture in its more obscure places is…vatican.va
  • Basil the Great on Luke 13:22–30 (3) — He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity,…vatican.va
  • Theophylact of Ohrid on Luke 13:22–30 (3) — Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded with wrath.vatican.va
  • Bede on Luke 13:22–30 (4) — But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation,…vatican.va
  • Glossa Ordinaria on Luke 13:22–30 (3) — Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked.vatican.va
  • Theophylact of Ohrid on Luke 13:22–30 (4) — This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall…vatican.va
  • Eusebius of Caesarea on Luke 13:22–30 — For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through…vatican.va
  • Cyril of Alexandria on Luke 13:22–30 (5) — For to the Jews who held the first place have the Gentiles been preferred.vatican.va
  • Theophylact of Ohrid on Luke 13:22–30 (5) — But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life.vatican.va
  • Bede on Luke 13:22–30 (5) — Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end…vatican.va

Luke 13:31–35

  • Cyril of Alexandria on Luke 13:31–35 — The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of…vatican.va
  • Bede on Luke 13:31–35 — Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things…vatican.va
  • Cyril of Alexandria on Luke 13:31–35 (2) — Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near,…vatican.va
  • Theophylact of Ohrid on Luke 13:31–35 — As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, “To day…vatican.va
  • Augustine of Hippo on Luke 13:31–35 — Or these things are understood to have been spoken mystically by Him, so as to refer to His body, which is the Church. For devils are cast out when the Gentiles having forsaken their superstition, believe in Him. And…vatican.va
  • Theophylact of Ohrid on Luke 13:31–35 (2) — But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shews that not in Galilee, but in Jerusalem it had been fore-ordained that He should…vatican.va
  • Bede on Luke 13:31–35 (2) — In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.vatican.va
  • John Chrysostom on Luke 13:31–35 — For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished.vatican.va
  • A Greek expositor on Luke 13:31–35 — But the repetition of the name also shews the rebuke to be severe. For she who knew God, how does she persecute God’s ministers?vatican.va
  • Cyril of Alexandria on Luke 13:31–35 (3) — Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not. He led them by the…vatican.va
  • Augustine of Hippo on Luke 13:31–35 (2) — As many as I gathered together, it was done by my all prevailing will, yet thy unwillingness, for thou wert ever ungrateful.vatican.va
  • Bede on Luke 13:31–35 (3) — Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.vatican.va
  • Basil the Great on Luke 13:31–35 — He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of…vatican.va
  • Bede on Luke 13:31–35 (4) — The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.vatican.va
  • Theophylact of Ohrid on Luke 13:31–35 (3) — Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole…vatican.va
  • Augustine of Hippo on Luke 13:31–35 (3) — There seems nothing opposed to St. Luke’s narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who cometh in the name of the Lord, (Mat. 21:9.) for He had not as yet come thither, nor…vatican.va
  • Cyril of Alexandria on Luke 13:31–35 (4) — For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying, Osanna…vatican.va
  • Augustine of Hippo on Luke 13:31–35 (4) — But as Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means…vatican.va
  • Theophylact of Ohrid on Luke 13:31–35 (4) — For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour,…vatican.va
  • Augustine of Hippo on Luke 13:31–35 (5) — Luke must be understood then as wishing to anticipate here, before his narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod,…vatican.va
  • Bede on Luke 13:31–35 (5) — Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.vatican.va

Scripture cited · 12 verses

Psalm 109:7 · Psalm 135:20 · Matthew 7:14 · Matthew 8:11 · Matthew 11:30 · Matthew 17:19 · Matthew 21:9 · Luke 17:21 · John 5:17 · Acts 5:37 · Acts 9:17 · 2 Corinthians 2:15

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