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Saint Thomas Aquinas, Carlo Crivelli

Luke 19

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Thomas Aquinas · Catena Aurea · Chapter 19

Passages · 123

Luke 19:1–10

  • Ambrose of Milan on Luke 19:1–10 — Zacchæus in the sycamore, the blind man by the way side: upon the one our Lord waits to shew mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly…vatican.va
  • Cyril of Alexandria on Luke 19:1–10 — But Zacchæus made no delay in what he did, and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off.vatican.va
  • Titus of Bostra on Luke 19:1–10 — The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican’s wicked life. No one that sees Jesus…vatican.va
  • Ambrose of Milan on Luke 19:1–10 (2) — What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He…vatican.va
  • Titus of Bostra on Luke 19:1–10 (2) — But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by. Now Zacchæus desired no more than to see, but He who is able to do more…vatican.va
  • Ambrose of Milan on Luke 19:1–10 (3) — Uninvited he invites Himself to his house; as it follows, Zacchæus, make haste, and come down, & c. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He…vatican.va
  • Bede on Luke 19:1–10 — See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his…vatican.va
  • Ambrose of Milan on Luke 19:1–10 (4) — Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.vatican.va
  • Pseudo-Chrysostom on Luke 19:1–10 — Observe the gracious kindness of the Saviour. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican’s house, He suffers no…vatican.va
  • Theophylact of Ohrid on Luke 19:1–10 — If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only…vatican.va
  • Bede on Luke 19:1–10 (2) — Zacchæus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving…vatican.va
  • Theophylact of Ohrid on Luke 19:1–10 (2) — He said not that he “was” a son of Abraham, but that he now is. For before when he was the chief among the publicans, and bore no likeness to the righteous Abraham, he was not his son. But because some murmured that…vatican.va
  • Pseudo-Chrysostom on Luke 19:1–10 (2) — Why do ye accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am I the constant guest of those that are sick, and I…vatican.va
  • Bede on Luke 19:1–10 (3) — Mystically, Zacchæus, which is by interpretation “justified,” signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see…vatican.va
  • Cyril of Alexandria on Luke 19:1–10 (2) — The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchæus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance,…vatican.va
  • Bede on Luke 19:1–10 (4) — Or the crowd, that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchæus looking up, that he might not see Jesus; that as by crying out the more…vatican.va
  • Ambrose of Milan on Luke 19:1–10 (5) — He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so…vatican.va
  • Bede on Luke 19:1–10 (5) — The Lord as He journeyed came to the place where Zacchæus had climbed the sycamore, for having sent His preachers throughout the world in whom He Himself spoke and went, He comes to the Gentile people, who were…vatican.va
  • Theophylact of Ohrid on Luke 19:1–10 (3) — It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus…vatican.va
  • Gregory the Great on Luke 19:1–10 — Or because the sycamore is from its name called the foolish fig, the little Zacchæus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate…vatican.va
  • Theophylact of Ohrid on Luke 19:1–10 (4) — The Lord said to him, Make haste and come down, that is, “Thou hast ascended by penitence to a place too high for thee, come down by humility, lest thy exaltation cause thee to slip. I must abide in the house of a…vatican.va

Luke 19:11–27

  • Eusebius of Caesarea on Luke 19:11–27 — There were some who thought that our Saviour’s kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the…vatican.va
  • Theophylact of Ohrid on Luke 19:11–27 — The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shews to them, that as God He knew their thoughts, putting to them the following parable, A…vatican.va
  • Cyril of Alexandria on Luke 19:11–27 — This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His…vatican.va
  • Basil the Great on Luke 19:11–27 — Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual…vatican.va
  • Augustine of Hippo on Luke 19:11–27 — Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fulness of the Gentiles might come in; He will return that all Israel may be saved.vatican.va
  • Eusebius of Caesarea on Luke 19:11–27 (2) — Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come…vatican.va
  • Cyril of Alexandria on Luke 19:11–27 (2) — For ascending up to heaven, He sits on the right hand of the Majesty on high. (Heb. 1:3.) But being ascended, He hath dispensed to those that believe on Him different divine graces, as unto the servants were…vatican.va
  • John Chrysostom on Luke 19:11–27 — Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (2) — Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for…vatican.va
  • Bede on Luke 19:11–27 — A pound which the Greeks call μνᾶ is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth…vatican.va
  • Eusebius of Caesarea on Luke 19:11–27 (3) — By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no…vatican.va
  • Cyril of Alexandria on Luke 19:11–27 (3) — But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both…vatican.va
  • Eusebius of Caesarea on Luke 19:11–27 (4) — By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law.vatican.va
  • Augustine of Hippo on Luke 19:11–27 (3) — And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the preaching of the Gospel.vatican.va
  • Eusebius of Caesarea on Luke 19:11–27 (5) — After our Saviour had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned,…vatican.va
  • John Chrysostom on Luke 19:11–27 (2) — Holy Scripture notes two kingdoms of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns over the just, of their own will made subject to Him.…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (4) — He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world. (John 18:36.)vatican.va
  • Cyril of Alexandria on Luke 19:11–27 (4) — But when Christ returns, having taken unto Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more…vatican.va
  • Bede on Luke 19:11–27 (2) — The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its…vatican.va
  • A Greek expositor on Luke 19:11–27 — Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places…vatican.va
  • Ambrose of Milan on Luke 19:11–27 — But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord’s money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to…vatican.va
  • Bede on Luke 19:11–27 (3) — That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical…vatican.va
  • Ambrose of Milan on Luke 19:11–27 (2) — Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral…vatican.va
  • John Chrysostom on Luke 19:11–27 (3) — For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (5) — Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of…vatican.va
  • Theophylact of Ohrid on Luke 19:11–27 (2) — For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neitheir touched nor increased it.vatican.va
  • Bede on Luke 19:11–27 (4) — Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (6) — Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation.vatican.va
  • John Chrysostom on Luke 19:11–27 (4) — In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only…vatican.va
  • Bede on Luke 19:11–27 (5) — For they who by faith receive the riches of the word from a teacher, must by their works pay it back with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of…vatican.va
  • Cyril of Alexandria on Luke 19:11–27 (5) — It is the work of teachers to engraft in their hearers’ minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (7) — Signifying thereby that both he will lose the gift of God, who having, hath not, that is, useth it not, and that he will have it increased, who having, hath, that is, rightly useth it.vatican.va
  • Bede on Luke 19:11–27 (6) — The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, (Rom. 11:26.) and that then the abundant grace of the Spirit will be poured out upon the teachers.vatican.va
  • John Chrysostom on Luke 19:11–27 (5) — He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not…vatican.va
  • Ambrose of Milan on Luke 19:11–27 (3) — Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as…vatican.va
  • Theophylact of Ohrid on Luke 19:11–27 (3) — For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But from the slothful and idle, who stirs not himself…vatican.va
  • Augustine of Hippo on Luke 19:11–27 (8) — Whereby He describes the ungodliness of the Jews who refused to be converted to Him.vatican.va
  • Theophylact of Ohrid on Luke 19:11–27 (4) — Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.vatican.va
  • John Chrysostom on Luke 19:11–27 (6) — These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. (Mat. 21:41). Whereas they say Christ indeed is good, but the God of the Old Testament evil.…vatican.va
  • John Chrysostom on Luke 19:11–27 (7) — This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from…vatican.va

Luke 19:28–36

  • Titus of Bostra on Luke 19:28–36 — Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He…vatican.va
  • Bede on Luke 19:28–36 — Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when…vatican.va
  • John Chrysostom on Luke 19:28–36 — At the beginning of His ministry our Lord shewed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which…vatican.va
  • Titus of Bostra on Luke 19:28–36 (2) — Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to…vatican.va
  • Basil the Great on Luke 19:28–36 — So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.vatican.va
  • Titus of Bostra on Luke 19:28–36 (3) — They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Saviour; for “the Lord” is a name of majesty, and as a King was He about to come in…vatican.va
  • Augustine of Hippo on Luke 19:28–36 — Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much…vatican.va
  • Glossa Ordinaria on Luke 19:28–36 — The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.vatican.va
  • Bede on Luke 19:28–36 (2) — According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.vatican.va
  • Ambrose of Milan on Luke 19:28–36 — Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the…vatican.va
  • Bede on Luke 19:28–36 (3) — Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.vatican.va
  • Origen on Luke 19:28–36 — Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in…vatican.va
  • Ambrose of Milan on Luke 19:28–36 (2) — For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle’s hand looses it. Such was the act, such the life, such the grace. Be such,…vatican.va
  • Origen on Luke 19:28–36 (2) — There were then many masters of this colt, before that the Saviour had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. (Matt. 6:24.) When we…vatican.va
  • Origen on Luke 19:28–36 (3) — Now I think this place is not without reason said to be a small village. For as if it were a village without any further name, in comparison of the whole earth the whole heavenly country is despised.vatican.va
  • Ambrose of Milan on Luke 19:28–36 (3) — Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons,…vatican.va
  • Theophylact of Ohrid on Luke 19:28–36 — Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be…vatican.va
  • Cyril of Alexandria on Luke 19:28–36 — Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name…vatican.va
  • Origen on Luke 19:28–36 (4) — The disciples next place their garments upon the ass, and cause the Saviour to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest…vatican.va
  • Ambrose of Milan on Luke 19:28–36 (4) — For it pleased not the Lord of the world to be borne upon the ass’s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men’s souls, guiding…vatican.va

Luke 19:37–40

  • Origen on Luke 19:37–40 — As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people.vatican.va
  • Theophylact of Ohrid on Luke 19:37–40 — He calls by the name of disciples not only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm in His teaching, and to them may be added the…vatican.va
  • Bede on Luke 19:37–40 — They beheld indeed many of our Lord’s miracles, but marvelled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it…vatican.va
  • Ambrose of Milan on Luke 19:37–40 — The multitude then acknowledging God, proclaims Him King, repeats the prophecy, and declares that the expected Son of David according to the flesh had come, saying, Blessed be the King that cometh in the name of the…vatican.va
  • Bede on Luke 19:37–40 (2) — That is, in the name of God the Father, although it might be taken “in His own name,” since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father’s name. For…vatican.va
  • Theophylact of Ohrid on Luke 19:37–40 (2) — That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks…vatican.va
  • Bede on Luke 19:37–40 (3) — O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught, they deem worthy of rebuke.vatican.va
  • Cyril of Alexandria on Luke 19:37–40 — But the Lord forbade not them that glorified Him as God, but rather forbade those that blamed them, so bearing witness to Himself concerning the glory of the Godhead. Hence it follows, He answered and said unto them,…vatican.va
  • Theophylact of Ohrid on Luke 19:37–40 (3) — As if He said, Not without cause do men praise me thus, but being constrained by the mighty works which they have seen.vatican.va
  • Bede on Luke 19:37–40 (4) — And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened.vatican.va
  • Ambrose of Milan on Luke 19:37–40 (2) — Nor is it wonderful that the stones against their nature should chaunt forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a little while about to…vatican.va
  • Origen on Luke 19:37–40 (2) — When we also are silent, (that is, when the love of many waxeth cold,) the stones cry out, for God can from stones raise up children to Abraham.vatican.va
  • Ambrose of Milan on Luke 19:37–40 (3) — Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the works of the heavenly mystery had come to them from heaven.vatican.va
  • Bede on Luke 19:37–40 (5) — Again, when our Lord descends from the mount of Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His…vatican.va

Luke 19:41–44

  • Origen on Luke 19:41–44 — All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had…vatican.va
  • Cyril of Alexandria on Luke 19:41–44 — For Christ had compassion upon the Jews, who wills that all men should be saved. Which had not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of sorrow.vatican.va
  • Gregory the Great on Luke 19:41–44 — The merciful Redeemer wept then over the fall of the false city, which that city itself knew not was about to come upon it. As it is added, saying, If thou hadst known, even thou (we may here understand) wouldest…vatican.va
  • Cyril of Alexandria on Luke 19:41–44 (2) — If thou hadst known, even thou. The Jews were not worthy to receive the divinely inspired Scriptures, which relate the mystery of Christ. For as often as Moses is read, a veil overshadows their heart that they should…vatican.va
  • Eusebius of Caesarea on Luke 19:41–44 — He here declares that His coming was to bring peace to the whole world. For unto this He came, that He should preach both to them that were near, and those that were afar off. But as they did not wish to receive the…vatican.va
  • Gregory the Great on Luke 19:41–44 (2) — By these words the Roman leaders are pointed out. For that overthrow of Jerusalem is described, which was made by the Roman emperors Vespasian and Titus.vatican.va
  • Eusebius of Caesarea on Luke 19:41–44 (2) — But how these things were fulfilled we may gather from what is delivered to us by Josephus, who though he was a Jew, related each event as it toot place, in exact accordance with Christ’s prophecies.vatican.va
  • Gregory the Great on Luke 19:41–44 (3) — This too which is added, namely, They shall not leave in thee one stone upon another, is now witnessed in the altered situation of the same city, which is now built in that place where Christ was crucified without…vatican.va
  • Theophylact of Ohrid on Luke 19:41–44 — That is, of my coming. For I came to visit and to save thee, which if thou hadst known and believed on Me, thou mightest have been reconciled to the Romans, and exempted from all danger, as did those who believed on…vatican.va
  • Origen on Luke 19:41–44 (2) — I do not deny then that the former Jerusalem was destroyed because of the wickedness of its inhabitants, but I ask whether the weeping might not perhaps concern this your spiritual Jerusalem. For if a man has sinned…vatican.va
  • Gregory the Great on Luke 19:41–44 (4) — For our Redeemer does not cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways. Who if they had known their own damnation, hanging over them, would together…vatican.va
  • Origen on Luke 19:41–44 (3) — But our Jerusalem is also wept over, because after sin enemies surround it, (that is, wicked spirits,) and cast a trench round it to besiege it, and leave not a stone behind; especially when a man after long…vatican.va
  • Gregory the Great on Luke 19:41–44 (5) — Or else; The evil spirits lay siege to the soul, as it goes forth from the body, for being seized with the love of the flesh, they caress it with delusive pleasures. They surround it with a trench, because bringing…vatican.va

Luke 19:45–48

  • Gregory the Great on Luke 19:45–48 — When He had related the evils that were to come upon the city, He straightway entered the temple, that He might cast out them that bought and sold in it. Shewing that the destruction of the people arose chiefly from…vatican.va
  • Ambrose of Milan on Luke 19:45–48 — For God wishes not His temple to be a house of traffic, but the dwelling-place of holiness, nor does He fix the priestly service in a saleable performance of religion, but in a free and willing obedience.vatican.va
  • Cyril of Alexandria on Luke 19:45–48 — Now there were in the temple a number of sellers who sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass away, and the truth of Christ to shine…vatican.va
  • Gregory the Great on Luke 19:45–48 (2) — For they who sat in the temple to receive money would doubtless sometimes make exaction to the injury of those who gave them none.vatican.va
  • Theophylact of Ohrid on Luke 19:45–48 — The same thing our Lord did also at the beginning of His preaching, as John relates; and now He did it a second time, because the crime of the Jews was much increased by their not having been chastened by the former…vatican.va
  • Augustine of Hippo on Luke 19:45–48 — Now mystically, you must understand by the temple Christ Himself, as man in His human nature, or with His body united to Him, that is, the Church. But inasmuch as He is the Head of the Church, it was said, Destroy…vatican.va
  • Gregory the Great on Luke 19:45–48 (3) — But our Redeemer does not withdraw His word of preaching even from the unworthy and ungrateful. Accordingly after having by the ejection of the corrupt maintained the strictness of discipline, He now pours forth the…vatican.va
  • Cyril of Alexandria on Luke 19:45–48 (2) — Now from what Christ had said and done it was meet that men should worship Him as God, but far from doing this, they sought to slay Him; as it follows, But the chief priests and scribes and the chief of the people…vatican.va
  • Bede on Luke 19:45–48 — Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honour of a heavenly hymn of praise.vatican.va
  • Cyril of Alexandria on Luke 19:45–48 (3) — But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find…vatican.va
  • Bede on Luke 19:45–48 (2) — This may be taken in two ways; either that fearing a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own…vatican.va
  • Gregory the Great on Luke 19:45–48 (4) — Mystically, such as the temple of God is in a city, such is the life of the religious in a faithful people. And there are frequently some who take upon themselves the religious habit, and while they are receiving the…vatican.va
  • Origen on Luke 19:45–48 — If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach…vatican.va
  • Ambrose of Milan on Luke 19:45–48 (2) — Therefore our Lord teaches generally that all worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers, who seek gain from the Lord’s money, that is, the divine…vatican.va
  • Gregory the Great on Luke 19:45–48 (5) — And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbours, whom they ought to raise to life by the intercession…vatican.va

Scripture cited · 20 verses

Psalm 2:8 · Psalm 12:6 · Psalm 121:3 · Ezekiel 18:24 · Daniel 7:13 · Matthew 6:24 · Matthew 21:41 · Matthew 23:38 · John 2:19 · John 15:24 · John 18:36 · John 19:15 · Acts 8:38 · Romans 11:26 · 1 Corinthians 5:11 · 2 Corinthians 5:16 · 2 Corinthians 13:4 · Galatians 6:14 · Hebrews 1:3 · 1 Peter 2:5

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