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Saint Thomas Aquinas, Carlo Crivelli

Luke 16

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 16

Passages · 122

Luke 16:1–7

  • Bede on Luke 16:1–7 — Having rebuked in three parables those who murmured because He received penitents, our Saviour shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in…vatican.va
  • Pseudo-Chrysostom on Luke 16:1–7 — There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and…vatican.va
  • Bede on Luke 16:1–7 (2) — The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, (villicus œconomus) is the overseer of money as well as fruits, and of every thing his…vatican.va
  • Ambrose of Milan on Luke 16:1–7 — From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.vatican.va
  • Theophylact of Ohrid on Luke 16:1–7 — Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.vatican.va
  • Pseudo-Chrysostom on Luke 16:1–7 (2) — Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said unto him, What is this that I hear of thee? give an account of thy stewardship, for thou canst be no longer…vatican.va
  • Bede on Luke 16:1–7 (3) — A cadus in Greek is a vessel containing three urns. It follows, And he said unto him, Take thy bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much…vatican.va
  • Augustine of Hippo on Luke 16:1–7 — Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of wheat, fourscore, the meaning thereof is this, that those things which every Jew…vatican.va

Luke 16:8–13

  • Augustine of Hippo on Luke 16:8–13 — The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we…vatican.va
  • Origen on Luke 16:8–13 — But because the Gentiles say that wisdom is a virtue, and define it to be the experience of what is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this…vatican.va
  • Augustine of Hippo on Luke 16:8–13 (2) — On the other hand this parable is spoken, that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.vatican.va
  • Origen on Luke 16:8–13 (2) — The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in…vatican.va
  • Bede on Luke 16:8–13 — The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their son.vatican.va
  • Theophylact of Ohrid on Luke 16:8–13 — By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is…vatican.va
  • Gregory the Great on Luke 16:8–13 — In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, Make to yourselves friends of the mammon…vatican.va
  • Augustine of Hippo on Luke 16:8–13 (3) — That which the Hebrews call mammon, in Latin is “riches.” As if He said, “Make to yourselves friends of the riches of unrighteousness.” Now some misunderstanding this, seize upon the things of others, and so give…vatican.va
  • Augustine of Hippo on Luke 16:8–13 (4) — Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fulness of their happiness. But when these things are possessed by the…vatican.va
  • Ambrose of Milan on Luke 16:8–13 — Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.vatican.va
  • Basil the Great on Luke 16:8–13 — Or if thou hast succeeded to a patrimony, thou receivest what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But…vatican.va
  • Theophylact of Ohrid on Luke 16:8–13 (2) — Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all…vatican.va
  • Gregory the Great on Luke 16:8–13 (2) — But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon the needy.vatican.va
  • Augustine of Hippo on Luke 16:8–13 (5) — For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they…vatican.va
  • Augustine of Hippo on Luke 16:8–13 (6) — We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in,…vatican.va
  • Ambrose of Milan on Luke 16:8–13 (2) — Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favour of angels and all the saints.vatican.va
  • John Chrysostom on Luke 16:8–13 — Mark also that He said not, “that they may receive you into their own habitations.” For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness,…vatican.va
  • Cyril of Alexandria on Luke 16:8–13 — Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work…vatican.va
  • Ambrose of Milan on Luke 16:8–13 (3) — Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came unto His own.vatican.va
  • Theophylact of Ohrid on Luke 16:8–13 (3) — Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected…vatican.va
  • Ambrose of Milan on Luke 16:8–13 (4) — Not because the Lord is two, but one. For although there are who serve mammon, yet he knoweth no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one…vatican.va
  • Augustine of Hippo on Luke 16:8–13 (7) — But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God.…vatican.va
  • Cyril of Alexandria on Luke 16:8–13 (2) — But the conclusion of the whole discourse is what follows, Ye cannot serve God and mammon. Let us then transfer all our devotions to the one, forsaking riches.vatican.va
  • Bede on Luke 16:8–13 (2) — Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, “Who has riches,” but, who serves riches; for ho who is the servant of riches, watches them as a…vatican.va

Luke 16:14–18

  • Bede on Luke 16:14–18 — Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it…vatican.va
  • Theophylact of Ohrid on Luke 16:14–18 — But the Lord detecting in them a hidden malice, proves that they make a pretence of righteousness. Therefore it is added, And he said unto them, Ye are they which justify yourselves before men.vatican.va
  • Bede on Luke 16:14–18 (2) — They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to…vatican.va
  • Theophylact of Ohrid on Luke 16:14–18 (2) — And therefore ye are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.vatican.va
  • Bede on Luke 16:14–18 (3) — Now the Pharisees derided our Saviour disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself…vatican.va
  • Ambrose of Milan on Luke 16:14–18 — Not that the Law failed, but that the preaching of the Gospel began; for that which is inferior seems to be completed when a better succeeds.vatican.va
  • John Chrysostom on Luke 16:14–18 — He hereby disposes them readily to believe on Him, because if as far as John’s time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, “how” were the…vatican.va
  • Eusebius of Caesarea on Luke 16:14–18 — Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching…vatican.va
  • Ambrose of Milan on Luke 16:14–18 (2) — For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our…vatican.va
  • Eusebius of Caesarea on Luke 16:14–18 (2) — A great struggle befals men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed…vatican.va
  • Augustine of Hippo on Luke 16:14–18 — They also do violence to the kingdom of heaven, in that they not only despise all temporal things, but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was…vatican.va
  • Bede on Luke 16:14–18 (4) — But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and…vatican.va
  • Theophylact of Ohrid on Luke 16:14–18 (3) — For that to the imperfect the Law spoke imperfectly is plain from what he says to the hard hearts of the Jews, “If a man hate his wife, let him put her away,” (Deut. 24:1.) because since they were murderers and…vatican.va
  • Ambrose of Milan on Luke 16:14–18 (3) — But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God hath joined, let…vatican.va

Luke 16:19–21

Luke 16:22–26

  • Pseudo-Chrysostom on Luke 16:22–26 — We have heard how both fared on earth, let us see what their condition is among the dead. That which was temporal has passed away; that which follows is eternal. Both died; the one angels receive, the other torments;…vatican.va
  • Augustine of Hippo on Luke 16:22–26 — Now as to your thinking Abraham’s bosom to be any thing bodily, I am afraid lest you should be thought to treat so weighty a matter rather lightly than seriously. For you could never be guilty of such folly, as to…vatican.va
  • Gregory the Great on Luke 16:22–26 — When the two men were below on earth, that is, the poor and the rich, there was one above who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment.…vatican.va
  • John Chrysostom on Luke 16:22–26 — He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was more dead than his body. (Conc. 2.…vatican.va
  • Augustine of Hippo on Luke 16:22–26 (2) — The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful. PSEUDO-BASIL. (In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides…vatican.va
  • Pseudo-Chrysostom on Luke 16:22–26 (2) — Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness.vatican.va
  • Theophylact of Ohrid on Luke 16:22–26 — But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when…vatican.va
  • John Chrysostom on Luke 16:22–26 (2) — As it made the poor man’s affliction heavier while he lived to lie before the rich man’s gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and…vatican.va
  • Gregory the Great on Luke 16:22–26 (2) — Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that…vatican.va
  • John Chrysostom on Luke 16:22–26 (3) — There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our…vatican.va
  • Gregory the Great on Luke 16:22–26 (3) — And this rich man forsooth, now fixed in his doom, seeks as his patron him to whom in this life he would not shew mercy.vatican.va
  • Theophylact of Ohrid on Luke 16:22–26 (2) — He does not however direct his words to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from himself. Hence it follows, And he cried and…vatican.va
  • Pseudo-Chrysostom on Luke 16:22–26 (3) — Great punishments give forth a great cry. Father Abraham. As if he said, I call thee father by nature, as the son who wasted his living, although by my own fault I have lost thee as a father. Have mercy on me. In…vatican.va
  • Gregory the Great on Luke 16:22–26 (4) — For that rich man who would not give to the poor man even the scraps of his table, being in hell came to beg for even the least thing. For he sought for a drop of water, who refused to give a crumb of bread.vatican.va
  • Basil the Great on Luke 16:22–26 — But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for…vatican.va
  • John Chrysostom on Luke 16:22–26 (4) — But not because he was rich was he tormented, but because he was not merciful.vatican.va
  • Gregory the Great on Luke 16:22–26 (5) — We may gather from this, with what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own.vatican.va
  • Ambrose of Milan on Luke 16:22–26 — He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow.vatican.va
  • Gregory the Great on Luke 16:22–26 (6) — But what means it, that when in torments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribution, his tongue was in fierce flame; for talkativeness is…vatican.va
  • John Chrysostom on Luke 16:22–26 (5) — His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented.vatican.va
  • John Chrysostom on Luke 16:22–26 (6) — Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tongue, (Prov. 18:21.) and with the mouth…vatican.va
  • Augustine of Hippo on Luke 16:22–26 (3) — Thou sayest that the members of the soul are here described, and by the eye thou wouldest have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But…vatican.va
  • Gregory of Nyssa on Luke 16:22–26 — As the most excellent of mirrors represents an image of the face, just such as the face itself which is opposite to it, a joyful image of that which is joyful, a sorrowful of that which is sorrowful; so also is the…vatican.va
  • John Chrysostom on Luke 16:22–26 (7) — Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget…vatican.va
  • Augustine of Hippo on Luke 16:22–26 (4) — All this then is said to Him because he chose the happiness of the world, and loved no other life but that in which he proudly boasted; but he says, Lazarus received evil things, because he knew that the…vatican.va
  • John Chrysostom on Luke 16:22–26 (8) — He says, Thou receivedst good things in thy life, (as if thy due;) as though he said, If thou hast done any good thing for which a reward might be due, thou hast received all things in that world, living luxuriously,…vatican.va
  • Gregory the Great on Luke 16:22–26 (7) — Whatsoever then ye have well in this world, when ye recollect to have done any thing good, be very fearful about it, lest the prosperity granted you be your recompense for the same good. And when ye behold poor men…vatican.va
  • John Chrysostom on Luke 16:22–26 (9) — But you will say, Is there no one who shall enjoy pardon, both here and there? This is indeed a hard thing, and among those which are impossible. For should poverty press not, ambition urges; if sickness provoke not,…vatican.va
  • Gregory the Great on Luke 16:22–26 (8) — It may also be answered, that evil men receive in this life good things, because they place their whole joy in transitory happiness, but the righteous may indeed have good things here, yet not receive them for…vatican.va
  • John Chrysostom on Luke 16:22–26 (10) — But after the mercy of God, we must seek in our own endeavours for hope of salvation, not in numbering fathers, or relations, or friends. For brother does not deliver brother; and therefore it is added, And beside…vatican.va
  • Theophylact of Ohrid on Luke 16:22–26 (3) — The great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding places do not slightly differ.vatican.va
  • John Chrysostom on Luke 16:22–26 (11) — The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.vatican.va
  • Ambrose of Milan on Luke 16:22–26 (2) — Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us.vatican.va
  • John Chrysostom on Luke 16:22–26 (12) — As if he says, We can see, we cannot pass; and we see what we have escaped, you what you have lost; our joys enhance your torments, your torments our joys.vatican.va
  • Gregory the Great on Luke 16:22–26 (9) — For as the wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free.…vatican.va
  • Theophylact of Ohrid on Luke 16:22–26 (4) — You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to God.vatican.va
  • Augustine of Hippo on Luke 16:22–26 (5) — For it is shewn by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give it; by which he reminds us, that in this life men…vatican.va

Luke 16:27–31

  • Gregory the Great on Luke 16:27–31 — When the rich man in flames found that all hope was taken away from him, his mind turns to those relations whom he had left behind, as it is said, Then said he, I pray thee therefore, father Abraham, to send him to…vatican.va
  • Augustine of Hippo on Luke 16:27–31 — He asks that Lazarus should be sent, because he felt himself unworthy to offer testimony to the truth. And as he had not obtained even to be cooled for a little while, much less does he expect to be set free from…vatican.va
  • John Chrysostom on Luke 16:27–31 — Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is thy father, how sayest thou, Send him to thy father’s house? But thou hast not forgotten thy father, for he has…vatican.va
  • Gregory the Great on Luke 16:27–31 (2) — The hearts of the wicked are sometimes by their own punishment taught the exercise of charity, but in vain; so that they indeed have an especial love to their own, who while attached to their sins did not love…vatican.va
  • Ambrose of Milan on Luke 16:27–31 — But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching.vatican.va
  • Gregory the Great on Luke 16:27–31 (3) — And here we must remark what fearful sufferings are heaped upon the rich man in flames. For in addition to his punishment, his knowledge and memory are preserved. He knew Lazarus whom he despised, he remembered his…vatican.va
  • John Chrysostom on Luke 16:27–31 (2) — As if he said, Thy brethren are not so much thy care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings.vatican.va
  • Ambrose of Milan on Luke 16:27–31 (2) — In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics.vatican.va
  • Gregory the Great on Luke 16:27–31 (4) — But he who had despised the words of God, supposed that his followers could not hear them. Hence it is added, And he said, Nay, father Abraham, but if one went to them from the dead they would repent. For when he…vatican.va
  • Gregory of Nyssa on Luke 16:27–31 — But we are also taught something besides, that the soul of Lazarus is neither anxious about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even…vatican.va
  • Gregory the Great on Luke 16:27–31 (5) — But soon the rich man is answered in the words of truth; for it follows, And he said unto him, If they hear not, Moses and the prophets, neither will they believe though one rose from the dead. For they who despise…vatican.va
  • John Chrysostom on Luke 16:27–31 (3) — But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles,…vatican.va
  • Augustine of Hippo on Luke 16:27–31 (2) — But some one may say, If the dead have no care for the living, how did the rich man ask Abraham, that he should send Lazarus to his five brethren? But because he said this, did the rich man therefore know what his…vatican.va
  • Augustine of Hippo on Luke 16:27–31 (3) — But these things may be so taken in allegory, that by the rich man we understand the proud Jews ignorant of the righteousness of God, and going about to establish their own. The purple and fine linen are the grandeur…vatican.va
  • Gregory the Great on Luke 16:27–31 (6) — Lazarus then full of sores, figuratively represents the Gentile people, who when turned to God, were not ashamed to confess their sins. Their wound was in the skin. For what is confession of sins but a certain…vatican.va
  • Augustine of Hippo on Luke 16:27–31 (4) — But the dogs which licked the poor man’s sores are those most wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing.vatican.va
  • Gregory the Great on Luke 16:27–31 (7) — Sometimes also in the holy Word by dogs are understood preachers; according to that, That the tongue of thy dogs may be red by the very blood of thy enemies; (Ps. 68:23. Vulg.) for the tongue of dogs while it licks…vatican.va
  • Augustine of Hippo on Luke 16:27–31 (5) — By the five brothers whom he says he has in his father’s house, he means the Jews who were called five, because they were bound under the Law, which was given by Moses who wrote five books.vatican.va
  • John Chrysostom on Luke 16:27–31 (4) — Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent thee into these torments,…vatican.va
  • Gregory the Great on Luke 16:27–31 (8) — But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken.vatican.va
  • Ambrose of Milan on Luke 16:27–31 (3) — Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in…vatican.va
  • Augustine of Hippo on Luke 16:27–31 (6) — Again also that story may be so understood, as that we should take Lazarus to mean our Lord; lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His…vatican.va

Scripture cited · 24 verses

Deuteronomy 24:1 · Deuteronomy 28:11 · Psalm 24:1 · Psalm 68:23 · Psalm 139:9 · Proverbs 1:1 · Proverbs 3:9 · Proverbs 3:19 · Proverbs 18:21 · Isaiah 63:10 · Jeremiah 38:9 · Matthew 8:22 · Matthew 19:6 · Matthew 25:8 · Mark 10:9 · Luke 19:8 · John 12:31 · Romans 10:3 · Romans 10:10 · 1 Corinthians 7:15 · 1 Corinthians 7:31 · 2 Corinthians 4:4 · Philippians 1:23 · Hebrews 11:26

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