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Saint Thomas Aquinas, Carlo Crivelli

Luke 14

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 14

Passages · 89

Luke 14:1–6

  • Cyril of Alexandria on Luke 14:1–6 — Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house…vatican.va
  • Bede on Luke 14:1–6 — When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.vatican.va
  • Theophylact of Ohrid on Luke 14:1–6 — But by His question He exposes their folly. For while God blessed the sabbath, (Gen. 2:1.) they forbade to do good on the sabbath; but the day which does not admit the works of the good is accursed.vatican.va
  • Bede on Luke 14:1–6 (2) — But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would…vatican.va
  • Cyril of Alexandria on Luke 14:1–6 (2) — Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have…vatican.va
  • Cyril of Alexandria on Luke 14:1–6 (3) — But seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations. As it follows; And he answered and said unto them, Which of you shall have an ass or an ox fallen…vatican.va
  • Theophylact of Ohrid on Luke 14:1–6 (2) — As though He said, If the law forbids to have mercy on the sabbath-day, have no care of thy son when in danger on the sabbath-day. But why speak I of a son, when thou dost not even neglect an ox if thou seest it in…vatican.va
  • Bede on Luke 14:1–6 (3) — By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a…vatican.va
  • Augustine of Hippo on Luke 14:1–6 — Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast…vatican.va
  • Bede on Luke 14:1–6 (4) — By a suitable example then He settles the question, shewing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him…vatican.va
  • Augustine of Hippo on Luke 14:1–6 (2) — Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does…vatican.va
  • Gregory the Great on Luke 14:1–6 — Rightly then is the dropsical man healed in the Pharisees’ presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.vatican.va
  • Bede on Luke 14:1–6 (5) — In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason.…vatican.va

Luke 14:7–11

  • Ambrose of Milan on Luke 14:7–11 — First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of…vatican.va
  • Cyril of Alexandria on Luke 14:7–11 — For to rush forward hastily to honours which are not fitting for us, indicates rashness and casts a slur upon our actions. Hence it follows, lest a more honourable man than thou be invited, &c.vatican.va
  • John Chrysostom on Luke 14:7–11 — And so the seeker of honour obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honours, is treated with dishonour. And because nothing is of so much worth as…vatican.va
  • Cyril of Alexandria on Luke 14:7–11 (2) — For if a man wishes not to be set before others, he obtains this honour according to the divine word. As it follows; That when he that bade thee cometh, he may say unto thee, Friend, go up higher. In these words He…vatican.va
  • Basil the Great on Luke 14:7–11 — To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a…vatican.va
  • Theophylact of Ohrid on Luke 14:7–11 — Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but…vatican.va
  • Cyril of Alexandria on Luke 14:7–11 (3) — Having shewn therefore from so slight an example the degradation of the ambitious and the exaltation of the humbleminded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every…vatican.va
  • Theophylact of Ohrid on Luke 14:7–11 (2) — Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.vatican.va
  • Bede on Luke 14:7–11 — But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ’s Church, being united to the members of…vatican.va

Luke 14:12–14

  • Theophylact of Ohrid on Luke 14:12–14 — The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the…vatican.va
  • John Chrysostom on Luke 14:12–14 — Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and…vatican.va
  • Bede on Luke 14:12–14 — Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shewn to fail in meriting the reward…vatican.va
  • John Chrysostom on Luke 14:12–14 (2) — Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your…vatican.va
  • John Chrysostom on Luke 14:12–14 (3) — For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that…vatican.va
  • Bede on Luke 14:12–14 (2) — And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter.…vatican.va
  • John Chrysostom on Luke 14:12–14 (4) — But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?vatican.va
  • Gregory of Nyssa on Luke 14:12–14 — Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of…vatican.va
  • John Chrysostom on Luke 14:12–14 (5) — It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where…vatican.va
  • Origen on Luke 14:12–14 — But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that…vatican.va

Luke 14:15–24

  • Eusebius of Caesarea on Luke 14:15–24 — Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 — That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.vatican.va
  • Augustine of Hippo on Luke 14:15–24 — Or because he sighed for something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven? (John…vatican.va
  • Bede on Luke 14:15–24 — But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 (2) — This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of…vatican.va
  • Gregory the Great on Luke 14:15–24 — Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 (3) — That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (2) — Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i. e. those who were called by the prophets whom He had sent; who in the former times invited to the…vatican.va
  • Gregory the Great on Luke 14:15–24 (2) — By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (3) — Now there were three excuses, of which it is added, The first said unto him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the…vatican.va
  • Gregory the Great on Luke 14:15–24 (3) — Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.vatican.va
  • Ambrose of Milan on Luke 14:15–24 — Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (4) — The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent…vatican.va
  • Gregory the Great on Luke 14:15–24 (4) — By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it,…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (5) — That is, the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let…vatican.va
  • Basil the Great on Luke 14:15–24 — But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.vatican.va
  • Gregory the Great on Luke 14:15–24 (5) — But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may…vatican.va
  • Ambrose of Milan on Luke 14:15–24 (2) — Or marriage is not blamed; but purity is held up to greater honour, since the unmarried woman careth for the things of the Lord, that she may be holy in body and spirit, but she that is married careth for the things…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (6) — Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, (1 John 2:16.) began from the point where the Gospel ended. The lust of the flesh, I have…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 (4) — But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?vatican.va
  • Origen on Luke 14:15–24 — Or else, they who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed. But he who has bought five yoke…vatican.va
  • Ambrose of Milan on Luke 14:15–24 (3) — Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (7) — Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things stedfastly and unchangeably. But he has messengers for oursakes and their own,…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 (5) — But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? (John 7:48.) the Master of the household was wroth, as with them that deserved His…vatican.va
  • Cyril of Alexandria on Luke 14:15–24 (6) — Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at…vatican.va
  • Ambrose of Milan on Luke 14:15–24 (4) — He invites the poor, the weak, and the blind, to shew that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of…vatican.va
  • Ambrose of Milan on Luke 14:15–24 (5) — Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good…vatican.va
  • Augustine of Hippo on Luke 14:15–24 (8) — The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are…vatican.va
  • Gregory the Great on Luke 14:15–24 (6) — They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were…vatican.va

Luke 14:25–27

  • Gregory the Great on Luke 14:25–27 — The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labours. Therefore it is…vatican.va
  • Theophylact of Ohrid on Luke 14:25–27 — For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shews what kind of a man his disciple ought to be.vatican.va
  • Gregory the Great on Luke 14:25–27 (2) — But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly…vatican.va
  • Ambrose of Milan on Luke 14:25–27 — For if for thy sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? (Matt. 12:48, Mark 3:33.) why dost thou deserve to be preferred to thy Lord? But the Lord will have us neither…vatican.va
  • Gregory the Great on Luke 14:25–27 (3) — Now to shew that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yea, and his own life also. It is plain therefore that a man ought to hate his neighbour, by…vatican.va
  • Cyril of Alexandria on Luke 14:25–27 — But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might…vatican.va
  • Gregory the Great on Luke 14:25–27 (4) — How the hatred of life ought to be shewn He declares as follows; Whosoever bears not his cross, &c.vatican.va
  • John Chrysostom on Luke 14:25–27 — He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death. (1 Cor. 15:31.)vatican.va
  • Basil the Great on Luke 14:25–27 — By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, (Gal. 6:14.) which we also anticipate at our very baptism, in which our old man is crucified,…vatican.va
  • Gregory the Great on Luke 14:25–27 (5) — Or because the cross is so called from torturing. In two ways we bear our Lord’s cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our…vatican.va

Luke 14:28–33

  • Gregory the Great on Luke 14:28–33 — Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that…vatican.va
  • Basil the Great on Luke 14:28–33 — Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy’s approach. In like manner was our understanding given us to preserve the good, to guard against the evil.…vatican.va
  • Gregory of Nyssa on Luke 14:28–33 — For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone…vatican.va
  • Theophylact of Ohrid on Luke 14:28–33 — For we ought not to lay a foundation, i. e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went backward. (John 6:66.) Or by the foundation…vatican.va
  • Gregory the Great on Luke 14:28–33 (2) — For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater,…vatican.va
  • Cyril of Alexandria on Luke 14:28–33 — For we fight against spiritual wickedness in high places; (Eph. 6:12.) but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a…vatican.va
  • Augustine of Hippo on Luke 14:28–33 — Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil.vatican.va
  • Theophylact of Ohrid on Luke 14:28–33 (2) — The king is sin reigning in our mortal body; (Rom. 6:12.) but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites…vatican.va
  • Augustine of Hippo on Luke 14:28–33 (2) — But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, and was not able to finish, so with regard to the king with whom the battle was to be, he reproved…vatican.va
  • Gregory the Great on Luke 14:28–33 (3) — Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely…vatican.va
  • Augustine of Hippo on Luke 14:28–33 (3) — Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. The cost therefore…vatican.va
  • Basil the Great on Luke 14:28–33 (2) — But our Lord’s intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of…vatican.va
  • Bede on Luke 14:28–33 — But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all…vatican.va

Luke 14:34–35

  • Bede on Luke 14:34–35 — He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of…vatican.va
  • Theophylact of Ohrid on Luke 14:34–35 — But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if he who is to be useful to others becomes reprobate, he…vatican.va
  • Bede on Luke 14:34–35 (2) — As if He says, “If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast…vatican.va
  • Theophylact of Ohrid on Luke 14:34–35 (2) — But because His discourse was in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently what was said of the salt, adds, He that hath ears to hear, let him hear,…vatican.va
  • Bede on Luke 14:34–35 (3) — Let him hear also not by despising, but by doing what he has learnt.vatican.va

Scripture cited · 24 verses

Genesis 2:1 · Deuteronomy 4:13 · Psalm 61:3 · Ecclesiastes 3:18 · Matthew 5:14 · Matthew 12:48 · Mark 3:33 · Luke 6:33 · John 6:66 · John 7:48 · Acts 2:41 · Acts 20:24 · Romans 6:12 · 1 Corinthians 3:12 · 1 Corinthians 7:34 · 1 Corinthians 15:31 · Galatians 6:14 · Ephesians 5:3 · Ephesians 6:12 · Colossians 3:5 · 1 Timothy 3:4 · 1 Timothy 6:11 · Hebrews 13:5 · 1 John 2:16

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