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Saint Thomas Aquinas, Carlo Crivelli

Luke 20

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 20

Passages · 92

Luke 20:1–8

  • Augustine of Hippo on Luke 20:1–8 — Having related the casting out of those that bought and sold in the temple, Luke omits Christ’s going to Bethany and His return again to the city, and the circumstances of the fig-tree, and the answer which was made…vatican.va
  • Eusebius of Caesarea on Luke 20:1–8 — But the rulers who should have been struck with wonder at one who taught such heavenly doctrines, and have been convinced by His words and deeds that this was the same Christ whom the Prophets had foretold, came to…vatican.va
  • Bede on Luke 20:1–8 — Or when they say, By what authority doest thou these things? they doubt concerning the power of God, and wish it to be understood that of the devil He doeth this. Adding moreover, And who is he that gave thee this…vatican.va
  • Theophylact of Ohrid on Luke 20:1–8 — For that He might shew that they had always rebelled against the Holy Spirit, and that besides Isaiah, whom they remembered not, they had refused to believe John whom they had lately seen; He now in his turn puts the…vatican.va
  • Eusebius of Caesarea on Luke 20:1–8 (2) — His question concerning John the Baptist is not from whence was he sprung, but whence received he his law of baptism But they feared not to shun the truth. For God sent John as a voice, crying, Prepare ye the way of…vatican.va
  • Bede on Luke 20:1–8 (2) — As if He should say, He whom yon confess had his gift of prophecy from heaven, and gave testimony to Me. And ye heard from him by what power I should do these things. It follows, But if we shall say, Of men; the…vatican.va

Luke 20:9–18

  • Eusebius of Caesarea on Luke 20:9–18 — The rulers of the Jewish people being now assembled together in the temple, Christ put forth a parable, foretelling by a figure the things they were about to do to Him, and the rejection that was in store for them.vatican.va
  • Augustine of Hippo on Luke 20:9–18 — Matthew has omitted for brevity’s sake what Luke has not, namely, that the parable was spoken not to the rulers only who asked concerning His authority, but also to the people.vatican.va
  • Ambrose of Milan on Luke 20:9–18 — Now many derive different meanings from the name vineyard, but Esaias clearly relates the vineyard of the Lord of Sabaoth to be the house of Israel. (Isa. 5.) This vineyard who else but God planted?vatican.va
  • Bede on Luke 20:9–18 — The man then who plants the vineyard is the same who, according to another parable, hired labourers into his vineyard.vatican.va
  • Eusebius of Caesarea on Luke 20:9–18 (2) — But the parable which Esaias gives denounces the vineyard, whereas our Saviour’s parable is not directed against the vineyard, but the cultivators of it; of whom it is added, And he let it out to husbandmen, that is,…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 — Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself. Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (2) — Not that our Lord journeys from place to place, seeing that He is ever present in every place, but that He is more present to those who love Him, while He removes Himself from those who regard Him not. But He was…vatican.va
  • Cyril of Alexandria on Luke 20:9–18 — Or God took Himself away from the vineyard for the course of many years, for since the time that He was seen to descend in the likeness of fire upon Mount Sinai, He no longer vouchsafed to them His visible presence;…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (2) — He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also our profit.vatican.va
  • Bede on Luke 20:9–18 (2) — But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (3) — And it came to pass that He ordained many others, whom the Jews sent back to him disgraced and empty, for they could reap nothing from them; as it follows, And again he sent another servant.vatican.va
  • Bede on Luke 20:9–18 (3) — By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared,…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (3) — After the prophets then had suffered all these things, the Son is delegated; for it follows, Then said the Lord of the vineyard, What shall I do? That the Lord of the vineyard speaks doubtingly, arises not from…vatican.va
  • Cyril of Alexandria on Luke 20:9–18 (2) — The Lord of the vineyard also ponders what He should do, not that He is in need of ministers, but that having thoroughly tried every device of human aid, yet His people being in no wise healed, He may add something…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (4) — Now He said this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be reverenced by them. But if they should still be rebellious and slay Him, this would crown…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (4) — When then the only-begotten Son was sent to them, the unbelieving Jews, wishing to be rid of the Heir, put Him to death by crucifying Him, and rejected Him by denying Him. Christ is the Heir and the Testator…vatican.va
  • Bede on Luke 20:9–18 (4) — But our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps.…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (5) — Since we have already assumed the people, not Jerusalem, to be the vineyard, it may perhaps be more properly said that the people indeed slew Him without the vineyard; that is, our Lord suffered without the hands of…vatican.va
  • Bede on Luke 20:9–18 (5) — Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross?vatican.va
  • John Chrysostom on Luke 20:9–18 — Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (5) — He rightly puts a question to them, that they may condemn themselves by their own words, as it follows, What then will the Lord of the vineyard do to them?vatican.va
  • Basil the Great on Luke 20:9–18 — And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (6) — He says, the Lord of the vineyard will come, because in the Son is present also the Father’s majesty; or because in the last times He will be more graciously present by His Spirit in the hearts of men.vatican.va
  • Cyril of Alexandria on Luke 20:9–18 (3) — The Jewish rulers were shut out then, because they resisted their Lord’s will, and made the vineyard barren which was entrusted to them. But the cultivation of the vineyard was given to the Priests of the New…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (6) — Now Matthew seems to relate the parable differently; that when our Saviour asked indeed, What will he do then to the husbandmen? the Jews answered, he will miserably destroy them. But there is no difference between…vatican.va
  • Augustine of Hippo on Luke 20:9–18 (2) — Or else, in the multitude of which we are speaking there were those who craftily asked our Lord by what authority He acted; there were those also who not craftily, but faithfully, cried aloud, Blessed is he who…vatican.va
  • Bede on Luke 20:9–18 (6) — As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both…vatican.va
  • Eusebius of Caesarea on Luke 20:9–18 (3) — Christ is called a stone on account of His earthly body, cut out without hands, (Dan. 2:34.) as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because He is…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (7) — For the rulers of the people rejected Him, when they said, This man is not of God. (John 9:16.) But He was so useful and so precious, that He was placed as the head stone of the corner.vatican.va
  • Cyril of Alexandria on Luke 20:9–18 (4) — But holy Scripture compares to a corner the meeting together of the two nations, the Jew and the Gentile, into one faith. (1 Pet. 2:7. Eph. 2:20.) For the Saviour has compacted both peoples into one new man,…vatican.va
  • Theophylact of Ohrid on Luke 20:9–18 (8) — He mentions two condemnations or destructions of them, one indeed of their souls, which they suffered being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken…vatican.va
  • Bede on Luke 20:9–18 (7) — Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself…vatican.va
  • Ambrose of Milan on Luke 20:9–18 (7) — The vineyard is also our type. For the husbandman is the Almighty Father, the vine is Christ, but we are the branches. (John 15:5.) Rightly are the people of Christ called a vine, either because it carries on its…vatican.va
  • Bede on Luke 20:9–18 (8) — Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law,…vatican.va

Luke 20:19–26

  • Cyril of Alexandria on Luke 20:19–26 — It became indeed the rulers of the Jews, perceiving that the parable was spoken of them, to depart from evil, having been thus as it were warned concerning the future. But little mindful of this, they rather gather a…vatican.va
  • Bede on Luke 20:19–26 — And so by seeking to slay Him, they proved the truth of what He had said in the parable. For He Himself is the Heir, whose unjust death He said was to be punished. They are the wicked husbandmen who sought to kill…vatican.va
  • Cyril of Alexandria on Luke 20:19–26 (2) — For they seemed to be trifling, yet were in earnest, forgetful of God, who says, Who is this that hideth his counsel from me? (Job 42:3.) For they come to Christ the Saviour of all, as though He were a common man, as…vatican.va
  • Theophylact of Ohrid on Luke 20:19–26 — They laid snares for our Lord, but got their own feet entangled in them. Listen to their cunning, And they asked Him, saying, Master, we know that thou sayest and teachest rightly.vatican.va
  • Bede on Luke 20:19–26 (2) — This smooth and artful question was to entice the answerer to say that he fears God rather than Cæsar, for it follows, Neither acceptest thou the person of any, but teachest the way of God truly. This they say, to…vatican.va
  • Theophylact of Ohrid on Luke 20:19–26 (2) — Therefore it was intended, in case He said they ought to give tribute to Cæsar, that He should be accused by the people, as placing the nation under the yoke of slavery, but if He forbade them to pay the tax, that…vatican.va
  • Ambrose of Milan on Luke 20:19–26 — Our Lord here teaches us, how cautious we ought to be in our answers to heretics or Jews; as He has said elsewhere, Be ye wise as serpents (Mat. 10:16).vatican.va
  • Bede on Luke 20:19–26 (3) — Let those who impute the question of our Saviour to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to…vatican.va
  • Titus of Bostra on Luke 20:19–26 — As if He said, With your words ye tempt me, obey me in works. Ye have indeed Cæsar’s image, ye have undertaken his offices, to him therefore give tribute, to God fear. For God requireth not money, but faith.vatican.va
  • Bede on Luke 20:19–26 (4) — Render also to God the things which be God’s, that is to say, tithes, first fruits, offerings, and sacrifices.vatican.va
  • Theophylact of Ohrid on Luke 20:19–26 (3) — And observe that He said not, give, but return. For it is a debt. Thy prince protects thee from enemies, renders thy life tranquil. Surely then thou art bound to pay him tribute. Nay, this very piece of money which…vatican.va
  • Ambrose of Milan on Luke 20:19–26 (2) — Be unwilling then, if thou wouldest not offend Cæsar, to possess worldly goods. And thou rightly teachest, first to render the things which be Cæsar’s. For no one can be the Lord’s unless he has first renounced the…vatican.va
  • Origen on Luke 20:19–26 — Now this place contains a mystery. For there are two images in man, one which he received from God, as it is written, Let us make man in our own image: (Gen. 1:26.) another from the enemy, which he has contracted…vatican.va
  • Bede on Luke 20:19–26 (5) — Now they who ought rather to have believed such great wisdom, marvelled that in all their cunning they had found no opportunity of catching Him. As it follows, And they could not take hold of his words before the…vatican.va
  • Theophylact of Ohrid on Luke 20:19–26 (4) — This was their main object, to rebuke Him before the people, which they were unable to do because of the wonderful wisdom of His answer.vatican.va

Luke 20:27–40

  • Bede on Luke 20:27–40 — There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, “separated;” the other of the Sadducees, whose name…vatican.va
  • Origen on Luke 20:27–40 — The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Saviour in His words, they proposed a question just at the time…vatican.va
  • Ambrose of Milan on Luke 20:27–40 — According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore killeth, but the Spirit is the master…vatican.va
  • Theophylact of Ohrid on Luke 20:27–40 — Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the…vatican.va
  • Bede on Luke 20:27–40 (2) — They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.vatican.va
  • Ambrose of Milan on Luke 20:27–40 (2) — Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, Thou hadst five husbands, (John 4:18.) because the Samaritan follows only the five books of Moses, the synagogue for…vatican.va
  • Bede on Luke 20:27–40 (3) — Or these seven brothers answer to the reprobate, who throughout the whole life of the world, which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at…vatican.va
  • Theophylact of Ohrid on Luke 20:27–40 (2) — But our Lord shews that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said unto them, The children of…vatican.va
  • Augustine of Hippo on Luke 20:27–40 — For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, &c.vatican.va
  • Bede on Luke 20:27–40 (4) — Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to…vatican.va
  • Augustine of Hippo on Luke 20:27–40 (2) — As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is, by departure and succession make up and complete the order of this world, which is…vatican.va
  • Cyril of Alexandria on Luke 20:27–40 — For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it…vatican.va
  • Theophylact of Ohrid on Luke 20:27–40 (3) — As if He said, Because it is God who worketh in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that…vatican.va
  • Bede on Luke 20:27–40 (5) — Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in…vatican.va
  • Origen on Luke 20:27–40 (2) — But because the Lord says in Matthew, which is here omitted, Ye do err, not knowing the Scriptures, (Mat. 22:29.) I ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as…vatican.va
  • Theophylact of Ohrid on Luke 20:27–40 (4) — Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also shewed at the bush, (Exod. 3:6.) as the Lord saith, I am the God of Abraham, the God of Isaac, and the…vatican.va
  • Bede on Luke 20:27–40 (6) — Or He says this, that after having proved that the souls abide alter death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or…vatican.va
  • John Chrysostom on Luke 20:27–40 — As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express…vatican.va
  • Theophylact of Ohrid on Luke 20:27–40 (5) — But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, thou hast well said.vatican.va
  • Bede on Luke 20:27–40 (7) — And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is…vatican.va

Luke 20:41–44

  • Theophylact of Ohrid on Luke 20:41–44 — Although our Lord was shortly about to enter on His Passion, He proclaims His own Godhead, and that too neither incautiously nor boastfully, but with modesty. For He puts a question to them, and having thrown them…vatican.va
  • Ambrose of Milan on Luke 20:41–44 — They are not blamed here because they acknowledge Him to be David’s Son, for the blind man for so doing was thought worthy to be healed. (Luke 18:42.) And the children saying, Hosanna to the Son of David, (Matt.…vatican.va
  • Augustine of Hippo on Luke 20:41–44 — By the sitting we must not conceive a posture of the human limbs, as if the Father sat on the left and the Son on: the right, but the right hand itself we must interpret to be the power which that Man received who…vatican.va
  • Cyril of Alexandria on Luke 20:41–44 — Or, that He sits on the Father’s right hand proves His heavenly glory. For whose throne is equal, their Majesty is equal. But sitting when it is said of God signifies a universal kingdom and power. Therefore He…vatican.va
  • Theophylact of Ohrid on Luke 20:41–44 (2) — He manifests then that He is not opposed to the Father, but agrees with Him, since the Father resists the Son’s enemies, Until I make thine enemies thy footstool.vatican.va
  • Ambrose of Milan on Luke 20:41–44 (2) — We must believe then that Christ is both God and man, and that His enemies are made subject to Him by the Father, not through the weakness of His power, but through the unity of their nature, since in the one the…vatican.va
  • Theophylact of Ohrid on Luke 20:41–44 (3) — Therefore He asks the question, and having excited their doubts, leaves them to deduce the consequence; as it follows, David therefore calleth him Lord, how is he then his son?vatican.va
  • John Chrysostom on Luke 20:41–44 — David in truth was both the Father and the servant of Christ, the former indeed according to the flesh, the latter in the Spirit.vatican.va
  • Cyril of Alexandria on Luke 20:41–44 (2) — We then likewise in answer to the new Pharisees, who neither confess the Son of the holy Virgin to be the true Son of God, nor to be God, but divide one son into two, put the like objections: How then is the Son of…vatican.va

Luke 20:45–47

  • John Chrysostom on Luke 20:45–47 — Now nothing is more powerful than to argue from the Prophets. For this is even of more weight than miracles themselves. For when Christ worked miracles, He was often gainsayed. But when He cited the Prophets, men…vatican.va
  • Theophylact of Ohrid on Luke 20:45–47 — For as He was sending them to teach the world, He rightly warns them not to imitate the pride of the Pharisees. Beware of the Scribes, who desire to walk in long robes, that is, to go forth into public, dressed in…vatican.va
  • Cyril of Alexandria on Luke 20:45–47 — The passions of the Scribes were the love of vainglory and the love of gain. That the disciples should avoid these hateful crimes, He gives them this warning, and adds, And love greetings in the markets.vatican.va
  • Theophylact of Ohrid on Luke 20:45–47 (2) — Which is the way of those who court and hunt after a good reputation, or they do it for the sake of collecting money. It follows, And the chief seats in synagogues.vatican.va
  • Bede on Luke 20:45–47 — He does not forbid those to sit first in the synagogue, or at the feast, to whom this dignity belongs by right, but He tells them to beware of those who love this unduly; denouncing not the distinction, but the love…vatican.va
  • John Chrysostom on Luke 20:45–47 (2) — Thrusting themselves also into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily devouring; using prayer also to an evil end, they thus expose…vatican.va
  • Theophylact of Ohrid on Luke 20:45–47 (3) — Because they not only do what is evil, but make a pretence of prayer, so making virtue an excuse for their sin. They also impoverish widows whom they were bound to pity, by their presence driving them to great expenses.vatican.va
  • Bede on Luke 20:45–47 (2) — Or because they seek from men praise and money, they are punished with the greater damnation.vatican.va

Scripture cited · 24 verses

Genesis 1:26 · Exodus 3:6 · Exodus 23:7 · Deuteronomy 10:12 · 1 Kings 12:16 · Job 42:3 · Psalm 1:4 · Psalm 2:8 · Psalm 110:1 · Daniel 2:34 · Matthew 10:16 · Matthew 21:9 · Matthew 22:29 · Luke 16:19 · Luke 18:42 · John 4:18 · John 9:16 · John 15:5 · John 17:6 · Ephesians 1:3 · Ephesians 2:20 · Hebrews 6:6 · Hebrews 13:12 · 1 Peter 2:7

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