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Saint Thomas Aquinas, Carlo Crivelli

Luke 15

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 15

Passages · 112

Luke 15:1–7

  • Ambrose of Milan on Luke 15:1–7 — Thou hadst learnt by what went before not to be occupied by the business of this world, not to prefer transitory things to eternal. But because the frailty of man can not keep a firm step in so slippery a world, the…vatican.va
  • Glossa Ordinaria on Luke 15:1–7 — That is, those who collect or farm the public taxes, and who make a business of following after worldly gain.vatican.va
  • Theophylact of Ohrid on Luke 15:1–7 — For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as…vatican.va
  • Gregory the Great on Luke 15:1–7 — From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the…vatican.va
  • Cyril of Alexandria on Luke 15:1–7 — We may hence understand the extent of our Saviour’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being…vatican.va
  • Ambrose of Milan on Luke 15:1–7 (2) — Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c.vatican.va
  • Gregory the Great on Luke 15:1–7 (2) — One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were…vatican.va
  • Cyril of Alexandria on Luke 15:1–7 (2) — But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defence. It behoved Him rather to pity the perishing, that…vatican.va
  • Augustine of Hippo on Luke 15:1–7 — Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for…vatican.va
  • Gregory of Nyssa on Luke 15:1–7 — But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows,…vatican.va
  • Gregory the Great on Luke 15:1–7 (3) — He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence…vatican.va
  • Theophylact of Ohrid on Luke 15:1–7 (2) — The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbours.vatican.va
  • Gregory the Great on Luke 15:1–7 (4) — And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.vatican.va
  • Ambrose of Milan on Luke 15:1–7 (3) — Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more…vatican.va
  • Gregory the Great on Luke 15:1–7 (5) — But he allows there is more joy in heaven over the converted sinner, than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand…vatican.va

Luke 15:8–10

  • John Chrysostom on Luke 15:8–10 — By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shewn to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his…vatican.va
  • Gregory the Great on Luke 15:8–10 — He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness.…vatican.va
  • Augustine of Hippo on Luke 15:8–10 — Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten,…vatican.va
  • Gregory the Great on Luke 15:8–10 (2) — And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is…vatican.va
  • Gregory of Nazianzus on Luke 15:8–10 — But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and…vatican.va
  • Gregory the Great on Luke 15:8–10 (3) — For the heavenly powers are nigh unto Divine wisdom, inasmuch as they approach Him through the grace of continual vision.vatican.va
  • Theophylact of Ohrid on Luke 15:8–10 — Either they are friends as performing His will, but neighbours as being spiritual; or perhaps His friends are all the heavenly powers, but His neighbours those that come near to Him, as Thrones, Cherubims, and Seraphims.vatican.va
  • Gregory of Nyssa on Luke 15:8–10 — Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them…vatican.va
  • Gregory the Great on Luke 15:8–10 (4) — To work repentance is to mourn over past sins, and not to commit things to be mourned over. For he who weeps over some things so as yet to commit others, still knows not how to work repentance, or is a hypocrite; he…vatican.va

Luke 15:11–16

  • Ambrose of Milan on Luke 15:11–16 — St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold…vatican.va
  • John Chrysostom on Luke 15:11–16 — There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to…vatican.va
  • Cyril of Alexandria on Luke 15:11–16 — But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles.vatican.va
  • Augustine of Hippo on Luke 15:11–16 — This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who…vatican.va
  • Theophylact of Ohrid on Luke 15:11–16 — The substance of man is the capacity of reason which is accompanied by free will, and in like manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the…vatican.va
  • Ambrose of Milan on Luke 15:11–16 (2) — Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at…vatican.va
  • John Chrysostom on Luke 15:11–16 (2) — The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off.vatican.va
  • Augustine of Hippo on Luke 15:11–16 (2) — Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he…vatican.va
  • Augustine of Hippo on Luke 15:11–16 (3) — But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution…vatican.va
  • Augustine of Hippo on Luke 15:11–16 (4) — One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to…vatican.va
  • Bede on Luke 15:11–16 — But to feed swine is to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft…vatican.va
  • Augustine of Hippo on Luke 15:11–16 (5) — The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the…vatican.va
  • Cyril of Alexandria on Luke 15:11–16 (2) — But since the Jews are frequently reproved in holy Scripture for their many crimes, how agree with this people the words of the elder son, saying, Lo, these many years do I serve thee, neither transgressed I at any…vatican.va
  • Basil the Great on Luke 15:11–16 — Besides, it belongs more to the character of the aged to have an old man’s mind and gravity, than his hoar hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions.vatican.va
  • Titus of Bostra on Luke 15:11–16 — The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with…vatican.va
  • John Chrysostom on Luke 15:11–16 (3) — Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The…vatican.va
  • Ambrose of Milan on Luke 15:11–16 (3) — For what is more afar off than to depart from one’s self, to be separate not by country but by habits. For he who severs himself from Christ is an exile from his country, and a citizen of this world. Fitly then does…vatican.va
  • Titus of Bostra on Luke 15:11–16 (2) — Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.vatican.va
  • Ambrose of Milan on Luke 15:11–16 (4) — Now there came to pass in that country a famine not of food but of good works and virtues, which is the more wretched fast. For he who departs from the word of God is hungry, because man does not live on bread alone,…vatican.va
  • Bede on Luke 15:11–16 (2) — For to be sent to the farm is to be enthralled by the desire of worldly substance.vatican.va
  • Ambrose of Milan on Luke 15:11–16 (5) — But he feeds those swine into whom the devil sought to enter, living in filth and pollution. (Matt. 8, Mark 2, Luke 8.)vatican.va
  • Theophylact of Ohrid on Luke 15:11–16 (2) — There then he feeds, who surpassed others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abominable works.vatican.va
  • John Chrysostom on Luke 15:11–16 (4) — Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation,…vatican.va
  • Ambrose of Milan on Luke 15:11–16 (6) — But he desired to fill his belly with the husks. For the sensual care for nothing else but to fill their bellies.vatican.va
  • Theophylact of Ohrid on Luke 15:11–16 (3) — To whom no one gives a sufficiency of evil; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil should never come.vatican.va
  • Glossa Ordinaria on Luke 15:11–16 — Or no one gave to him, because when the devil makes any one his own, he procures no further abundance for him, knowing him to be dead.vatican.va

Luke 15:17–24

  • Gregory of Nyssa on Luke 15:17–24 — The younger son had despised his father when first he departed, and had wasted his father’s money. But when in course of time he was broken down by hardship, having become a hired servant, and eating the same food…vatican.va
  • Ambrose of Milan on Luke 15:17–24 — He rightly returns to himself, because he departed from himself. For he who returns to God restores himself to himself, and he who departs from Christ rejects himself from himself.vatican.va
  • Augustine of Hippo on Luke 15:17–24 — But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience.vatican.va
  • Basil the Great on Luke 15:17–24 — There are three different distinct kinds of obedience. For either from fear of punishment we avoid evil and are servilely disposed; or looking to the gain of a reward we perform what is commanded, like to…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (2) — For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. (Matt.…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (2) — But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already…vatican.va
  • John Chrysostom on Luke 15:17–24 — After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, that is, by hunger and want, he becomes sensible of what had been his ruin, who…vatican.va
  • Gregory of Nyssa on Luke 15:17–24 (2) — But he returned not to his former happiness before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words of repentance, which are added, I will arise.vatican.va
  • Augustine of Hippo on Luke 15:17–24 (3) — For he was lying down. And I will go, for he was a long way off. To my father, because he was under a master of swine. But the other words are those of one meditating repentance in confession of sin, but not yet…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (3) — How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all…vatican.va
  • John Chrysostom on Luke 15:17–24 (2) — When he says, Before thee, he shews that this father must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden.vatican.va
  • Augustine of Hippo on Luke 15:17–24 (4) — But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father’s supremacy. I have sinned against heaven, i. e. before the souls of the saints;…vatican.va
  • John Chrysostom on Luke 15:17–24 (3) — Or by heaven in this place may be understood Christ. For he who sins against heaven, which although above us is yet a visible element, is the same as he who sins against man, whom the Son of God took into Himself for…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (4) — Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down,…vatican.va
  • Bede on Luke 15:17–24 — To the affection of a son, who doubts not that all things which are his father’s are his, he by no means lays claim, but desires the condition of a hired servant, as now about to serve for a reward. But he admits…vatican.va
  • Gregory of Nyssa on Luke 15:17–24 (3) — Now this prodigal son, the Holy Spirit has engraved upon our hearts, that we may be instructed how we ought to deplore the sins of our soul.vatican.va
  • John Chrysostom on Luke 15:17–24 (4) — Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (5) — For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them before his eyes. For men are not commonly…vatican.va
  • John Chrysostom on Luke 15:17–24 (5) — Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity.vatican.va
  • Gregory of Nyssa on Luke 15:17–24 (4) — His meditating confession so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the…vatican.va
  • John Chrysostom on Luke 15:17–24 (6) — For what else means it that he ran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (5) — He runs then to meet thee, because He hears thee within meditating the secrets of thy heart, and when thou wert yet afar off, He runs lest any one should stop Him. He embraces also, (for in the running there is…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (6) — Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in Christ reconciling the world unto himself. (2…vatican.va
  • John Chrysostom on Luke 15:17–24 (7) — The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father…vatican.va
  • Theophylact of Ohrid on Luke 15:17–24 — By the servants (or angels) you may understand administering spirits, or priests who by baptism and the word of teaching clothe the soul with Christ Himself. For as many of us as have been baptized in Christ have put…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (7) — Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation.vatican.va
  • Ambrose of Milan on Luke 15:17–24 (6) — Or the robe is the cloke of wisdom, by which the Apostle covers the nakedness of the body. But he received the best wisdom; for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned…vatican.va
  • Bede on Luke 15:17–24 (2) — That is, his working, that by works faith may shine forth, and by faith his works be strengthened.vatican.va
  • Augustine of Hippo on Luke 15:17–24 (8) — Or the ring on the hand is a pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger.vatican.va
  • John Chrysostom on Luke 15:17–24 (8) — Or he orders the ring to be given, which is the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ espouses His Church. Since the soul that recovers is…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (9) — But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things.vatican.va
  • John Chrysostom on Luke 15:17–24 (9) — Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may walk firm along the slippery path of the world, or for the mortification of his members. For the course of our…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (10) — Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (7) — Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to shew that the food of the Father is our salvation; the joy of the…vatican.va
  • John Chrysostom on Luke 15:17–24 (10) — For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son.…vatican.va
  • Ambrose of Milan on Luke 15:17–24 (8) — He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in him we all have…vatican.va
  • Theophylact of Ohrid on Luke 15:17–24 (2) — As then with respect to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can be turned from vice to virtue, he is said to be lost. For it is less to be lost…vatican.va
  • Augustine of Hippo on Luke 15:17–24 (11) — Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord’s body and blood is both offered up to the Father, and feeds the whole house.vatican.va

Luke 15:25–32

  • Bede on Luke 15:25–32 — While the Scribes and Pharisees were murmuring about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of…vatican.va
  • Augustine of Hippo on Luke 15:25–32 — The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But…vatican.va
  • Ambrose of Milan on Luke 15:25–32 — But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father’s blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows;…vatican.va
  • Augustine of Hippo on Luke 15:25–32 (2) — He is angry even also now, and still is unwilling to enter. When then the fulness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore…vatican.va
  • Ambrose of Milan on Luke 15:25–32 (2) — The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or…vatican.va
  • Augustine of Hippo on Luke 15:25–32 (3) — But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antichrist. Nor…vatican.va
  • Jerome on Luke 15:25–32 — Or he says, Thou never gavest me a kid, that is, no blood of prophet or priest has delivered us from the Roman power.vatican.va
  • Ambrose of Milan on Luke 15:25–32 (3) — Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father’s substance with harlots. For it follows, But…vatican.va
  • Augustine of Hippo on Luke 15:25–32 (4) — The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring: after evil spirits from foul desire.vatican.va
  • Jerome on Luke 15:25–32 (2) — Now in that which he says, Thou hast killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.vatican.va
  • Augustine of Hippo on Luke 15:25–32 (5) — But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me.vatican.va
  • Jerome on Luke 15:25–32 (3) — Or after having said, “This is boasting, not truth,” the father does not agree with him, but restrains him in another way, saying, Thou art with me, by the law under which thou art bound; not as though he had not…vatican.va
  • Ambrose of Milan on Luke 15:25–32 (4) — But the kind father was still desirous to save him, saying, Thou art ever with me, either as a Jew in the law, or as the righteous man in communion with Him.vatican.va
  • Augustine of Hippo on Luke 15:25–32 (6) — But what means he that he adds, And all that I have is thine, as if they were not his brother’s also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all,…vatican.va
  • Ambrose of Milan on Luke 15:25–32 (5) — For if he ceases to envy, he will feel all things to be his, either as the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also.vatican.va
  • Theophylact of Ohrid on Luke 15:25–32 — Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at…vatican.va
  • Titus of Bostra on Luke 15:25–32 — The elder son then as a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.vatican.va
  • Theophylact of Ohrid on Luke 15:25–32 (2) — Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to…vatican.va
  • John Chrysostom on Luke 15:25–32 — But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his…vatican.va
  • Theophylact of Ohrid on Luke 15:25–32 (3) — Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we…vatican.va
  • Jerome on Luke 15:25–32 (4) — Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? (Rom. 7:24.) and hence were the Apostles moved with anger at…vatican.va
  • Cyril of Alexandria on Luke 15:25–32 — Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God’s mercy…vatican.va
  • Theophylact of Ohrid on Luke 15:25–32 (4) — The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never hast thou for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,)…vatican.va
  • Ambrose of Milan on Luke 15:25–32 (6) — Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been…vatican.va

Scripture cited · 16 verses

1 Kings 19:14 · Psalm 59:9 · Psalm 95:7 · Isaiah 29:13 · Isaiah 42:10 · Isaiah 53:4 · Jeremiah 2:5 · Matthew 4:4 · Matthew 20:24 · Matthew 21:41 · Luke 14:18 · Romans 7:24 · Romans 11:26 · 2 Corinthians 5:19 · Galatians 3:27 · 1 Peter 2:24

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