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Saint Thomas Aquinas, Carlo Crivelli

Luke 5

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Thomas Aquinas · Catena Aurea · Chapter 5

Passages · 126

Luke 5:1–3

  • Ambrose of Milan on Luke 5:1–3 — When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press…vatican.va
  • John Chrysostom on Luke 5:1–3 — For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such…vatican.va
  • Bede on Luke 5:1–3 — The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighbouring city. Gennesaret…vatican.va
  • Theophylact of Ohrid on Luke 5:1–3 — But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the fishermen…vatican.va
  • John Chrysostom on Luke 5:1–3 (2) — This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones. But our Lord was very…vatican.va
  • Theophylact of Ohrid on Luke 5:1–3 (2) — Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.vatican.va
  • John Chrysostom on Luke 5:1–3 (3) — After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.vatican.va
  • Gregory of Nazianzus on Luke 5:1–3 — Condescending to all, in order that He might draw forth a fish from the deep, i. e. man swimming in the everchanging scenes and bitter storms of this life.vatican.va
  • Bede on Luke 5:1–3 (2) — Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i. e. by a merciful visitation, He brings them nearer the…vatican.va
  • Augustine of Hippo on Luke 5:1–3 — From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be…vatican.va

Luke 5:4–7

  • Cyril of Alexandria on Luke 5:4–7 — Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said unto Simon, Launch out…vatican.va
  • John Chrysostom on Luke 5:4–7 — For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing.vatican.va
  • Theophylact of Ohrid on Luke 5:4–7 — Peter did not refuse to comply, as it follows, And Simon answering said unto him, Master, we have toiled all night and have taken nothing. He did not go on to say, “I will not hearken to thee, nor expose myself to…vatican.va
  • Augustine of Hippo on Luke 5:4–7 — John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord’s resurrection at the lake of Tiberias, and not only the time, but the miracle…vatican.va
  • Ambrose of Milan on Luke 5:4–7 — Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, (Matt. 8:24.) according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at…vatican.va
  • Cyril of Alexandria on Luke 5:4–7 (2) — Now this was a figure of the future. For they will not labour in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles.vatican.va
  • Augustine of Hippo on Luke 5:4–7 (2) — Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes so that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity…vatican.va
  • Bede on Luke 5:4–7 — The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.vatican.va
  • Ambrose of Milan on Luke 5:4–7 (2) — But the other ship is Judæa, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall…vatican.va
  • Bede on Luke 5:4–7 (2) — Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when…vatican.va
  • Ambrose of Milan on Luke 5:4–7 (3) — We may understand also by the other ship another Church, since from one Church several are derived.vatican.va
  • Cyril of Alexandria on Luke 5:4–7 (3) — But Peter beckons to his companions to help them. For many follow the labours of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the…vatican.va
  • Bede on Luke 5:4–7 (3) — But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i. e. become weighed low down in the water; (for they are not sunk, but are in great…vatican.va

Luke 5:8–11

  • Bede on Luke 5:8–11 — Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.vatican.va
  • Cyril of Alexandria on Luke 5:8–11 — For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to…vatican.va
  • Gregory of Nyssa on Luke 5:8–11 — When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the…vatican.va
  • Augustine of Hippo on Luke 5:8–11 — He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said unto Simon, Fear not.vatican.va
  • Ambrose of Milan on Luke 5:8–11 — Say thou also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess thy sin, and the Lord will pardon thee. See how good the Lord is, who gives so much to men, that they have the…vatican.va
  • Bede on Luke 5:8–11 (2) — This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of…vatican.va
  • John Chrysostom on Luke 5:8–11 — But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the…vatican.va
  • Augustine of Hippo on Luke 5:8–11 (2) — Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth thou…vatican.va
  • Ambrose of Milan on Luke 5:8–11 (2) — But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is thy own to the Lord, for what was His He has…vatican.va
  • Augustine of Hippo on Luke 5:8–11 (3) — Or, Peter speaks in the character of the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were,…vatican.va
  • Bede on Luke 5:8–11 (3) — But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.vatican.va
  • Augustine of Hippo on Luke 5:8–11 (4) — But the Lord did not depart from them, shewing thereby that good and spiritual men, when they are troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live…vatican.va

Luke 5:12–16

  • Ambrose of Milan on Luke 5:12–16 — The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more…vatican.va
  • Athanasius of Alexandria on Luke 5:12–16 — Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay…vatican.va
  • Ambrose of Milan on Luke 5:12–16 (2) — In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shews his wound, and asks for a remedy, saying, If…vatican.va
  • Cyril of Alexandria on Luke 5:12–16 — For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm.vatican.va
  • Titus of Bostra on Luke 5:12–16 — Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.vatican.va
  • Ambrose of Milan on Luke 5:12–16 (3) — He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law…vatican.va
  • Theophylact of Ohrid on Luke 5:12–16 — For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.vatican.va
  • Ambrose of Milan on Luke 5:12–16 (4) — In the words which follow, I will, be thou clean, you have the will, you have also the result of His mercy.vatican.va
  • Cyril of Alexandria on Luke 5:12–16 (2) — From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He hath done all things whatsoever He…vatican.va
  • Gregory of Nyssa on Luke 5:12–16 — And because the Deity is united with each portion of man, i. e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when by touching it afforded a…vatican.va
  • Ambrose of Milan on Luke 5:12–16 (5) — He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichæus. But there is nothing intervening between God’s work and His command, that we may see in the inclination of the healer the power…vatican.va
  • Cyril of Alexandria on Luke 5:12–16 (3) — Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.vatican.va
  • John Chrysostom on Luke 5:12–16 — And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and shew thyself to the…vatican.va
  • Ambrose of Milan on Luke 5:12–16 (6) — And that the Priest also should know that not by the order of the law, but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shews that He does…vatican.va
  • Augustine of Hippo on Luke 5:12–16 — He seems here to approve of the sacrifice which had been commanded through Moses, though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that…vatican.va
  • Ambrose of Milan on Luke 5:12–16 (7) — Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony unto them. The heretics understand this erroneously, saying, that…vatican.va
  • Cyril of Alexandria on Luke 5:12–16 (4) — He says then, for a testimony unto them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to…vatican.va
  • John Chrysostom on Luke 5:12–16 (2) — Or, for a testimony against them, i. e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured thee, I send thee for the examination of the priests, that thou shouldest bear me…vatican.va
  • Bede on Luke 5:12–16 — Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might shew both his outward and inward…vatican.va
  • Gregory the Great on Luke 5:12–16 — Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they…vatican.va
  • Bede on Luke 5:12–16 (2) — Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double…vatican.va
  • Gregory of Nazianzus on Luke 5:12–16 — And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labour to hold converse with God with a pure heart. For He needed…vatican.va
  • Bede on Luke 5:12–16 (3) — How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the…vatican.va
  • Ambrose of Milan on Luke 5:12–16 (8) — But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind.vatican.va
  • Theophylact of Ohrid on Luke 5:12–16 (2) — But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.vatican.va

Luke 5:17–26

  • Cyril of Alexandria on Luke 5:17–26 — The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c.…vatican.va
  • John Chrysostom on Luke 5:17–26 — But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they…vatican.va
  • Bede on Luke 5:17–26 — The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may shew him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the…vatican.va
  • Ambrose of Milan on Luke 5:17–26 — Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with thee does not thy fellowman prevail, when with God a servant has…vatican.va
  • John Chrysostom on Luke 5:17–26 (2) — But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.vatican.va
  • Augustine of Hippo on Luke 5:17–26 — But our Lord’s saying, Man, thy sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, “I have not sinned,” but at the same time also, that He who…vatican.va
  • John Chrysostom on Luke 5:17–26 (3) — Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the…vatican.va
  • Cyril of Alexandria on Luke 5:17–26 (2) — By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.)vatican.va
  • Ambrose of Milan on Luke 5:17–26 (2) — From the Pharisees themselves therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of…vatican.va
  • Bede on Luke 5:17–26 (2) — For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.vatican.va
  • Ambrose of Milan on Luke 5:17–26 (3) — The Lord wishing to save sinners shews Himself to be God, by His knowledge of the secret thoughts; as it follows, But that ye may know.vatican.va
  • Cyril of Alexandria on Luke 5:17–26 (3) — As if to say, O Pharisees, since ye say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord, that searcheth the hearts,…vatican.va
  • John Chrysostom on Luke 5:17–26 (4) — If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds,…vatican.va
  • Theophylact of Ohrid on Luke 5:17–26 — Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.vatican.va
  • John Chrysostom on Luke 5:17–26 (5) — He shews the pardon of sins by the healing of the body. Hence it follows, He says unto the sick of the palsy, I say unto thee, Rise. But He manifests the healing of the body by the carrying of the bed, that so that…vatican.va
  • Ambrose of Milan on Luke 5:17–26 (4) — Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to…vatican.va
  • Ambrose of Milan on Luke 5:17–26 (5) — They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.vatican.va
  • John Chrysostom on Luke 5:17–26 (6) — The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.vatican.va
  • Ambrose of Milan on Luke 5:17–26 (6) — But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casteth out…vatican.va
  • Augustine of Hippo on Luke 5:17–26 (2) — With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs, i. e. its operations, seeks Christ, i. e. the meaning of God’s word; but is hindered by the crowds, that is to say, unless…vatican.va
  • Bede on Luke 5:17–26 (3) — And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.vatican.va
  • Ambrose of Milan on Luke 5:17–26 (7) — Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors…vatican.va
  • Augustine of Hippo on Luke 5:17–26 (3) — The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh.vatican.va
  • Ambrose of Milan on Luke 5:17–26 (8) — But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the…vatican.va
  • Augustine of Hippo on Luke 5:17–26 (4) — That the infirm soul may no more rest in carnal joys, as in a bed, but rather itself restrain the carnal affections, and tend toward its own home, i. e. the resting-place of the secrets of its heart.vatican.va
  • Ambrose of Milan on Luke 5:17–26 (9) — Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come…vatican.va

Luke 5:27–32

  • Augustine of Hippo on Luke 5:27–32 — After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of…vatican.va
  • Bede on Luke 5:27–32 — Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation…vatican.va
  • Cyril of Alexandria on Luke 5:27–32 — For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men’s goods, for this is the character of the publican, but snatched from the very worship of malice by Christ’s…vatican.va
  • John Chrysostom on Luke 5:27–32 — Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that…vatican.va
  • Basil the Great on Luke 5:27–32 — He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.vatican.va
  • Theophylact of Ohrid on Luke 5:27–32 — And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.vatican.va
  • John Chrysostom on Luke 5:27–32 (2) — But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit…vatican.va
  • Ambrose of Milan on Luke 5:27–32 — For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.vatican.va
  • John Chrysostom on Luke 5:27–32 (3) — But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.vatican.va
  • Ambrose of Milan on Luke 5:27–32 (2) — This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea hath God said, Ye shall not eat. (Gen. 3:1) So they diffuse the poison of their father.vatican.va
  • Augustine of Hippo on Luke 5:27–32 (2) — Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples…vatican.va
  • John Chrysostom on Luke 5:27–32 (4) — But our Lord refutes all their charges, shewing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole…vatican.va
  • Augustine of Hippo on Luke 5:27–32 (3) — Hence He adds, to repentance, which serves well to explain the passage, that no one should suppose that sinners, because they are sinners, are loved by Christ, since that similitude of the sick plainly suggests what…vatican.va
  • Ambrose of Milan on Luke 5:27–32 (3) — But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded, the sinner called; unless you understand that He meant by the righteous those who boast of the…vatican.va
  • Ambrose of Milan on Luke 5:27–32 (4) — But He calls those sinners, who considering their guilt, and feeling that they cannot be justified by the law, submit themselves by repentance to the grace of Christ.vatican.va
  • John Chrysostom on Luke 5:27–32 (5) — Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. (Gen. 3:22.) But that there was none righteous upon the earth St. Paul shews, saying, All have sinned, and need the…vatican.va
  • Gregory of Nyssa on Luke 5:27–32 — Or, He means that the sound and righteous need no physician, i. e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven.vatican.va
  • Bede on Luke 5:27–32 (2) — Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.vatican.va
  • Theophylact of Ohrid on Luke 5:27–32 (2) — Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at…vatican.va
  • Ambrose of Milan on Luke 5:27–32 (5) — But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection; but again the envy of the treacherous…vatican.va
  • Ambrose of Milan on Luke 5:27–32 (6) — At the same time also is shewn the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the…vatican.va

Luke 5:33–39

  • Cyril of Alexandria on Luke 5:33–39 — As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to shew that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence…vatican.va
  • Augustine of Hippo on Luke 5:33–39 — Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came unto him the disciples of John, saying, Why do we and the Pharisees fast;…vatican.va
  • Augustine of Hippo on Luke 5:33–39 (2) — Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His…vatican.va
  • John Chrysostom on Luke 5:33–39 — As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.vatican.va
  • Cyril of Alexandria on Luke 5:33–39 (2) — For the shewing forth of our Saviour in this world was nothing else but a great festival, (πανήγυρις) spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The…vatican.va
  • Augustine of Hippo on Luke 5:33–39 (3) — Now this which Luke alone mentions, Ye cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they…vatican.va
  • Cyril of Alexandria on Luke 5:33–39 (3) — Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction,…vatican.va
  • Augustine of Hippo on Luke 5:33–39 (4) — As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit.vatican.va
  • Ambrose of Milan on Luke 5:33–39 — Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.vatican.va
  • Basil the Great on Luke 5:33–39 — The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.vatican.va
  • Ambrose of Milan on Luke 5:33–39 (2) — But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself…vatican.va
  • Bede on Luke 5:33–39 — For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.vatican.va
  • Ambrose of Milan on Luke 5:33–39 (3) — Lastly, it is spoken of the fast of the soul, as the context shews, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought…vatican.va
  • Augustine of Hippo on Luke 5:33–39 (5) — Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says…vatican.va
  • Ambrose of Milan on Luke 5:33–39 (4) — The weakness of man’s condition is exposed when our bodies arc compared to the skins of dead animals.vatican.va
  • Augustine of Hippo on Luke 5:33–39 (6) — But the Apostles are compared to old skins, who are more easily burst with new wine, i. e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be…vatican.va
  • Bede on Luke 5:33–39 (2) — Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins…vatican.va
  • Gregory of Nyssa on Luke 5:33–39 — For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief…vatican.va
  • Bede on Luke 5:33–39 (3) — But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as…vatican.va

Scripture cited · 14 verses

Genesis 3:1 · Genesis 3:22 · Leviticus 24:16 · Psalm 11:7 · Jeremiah 17:10 · Matthew 4:20 · Matthew 8:24 · Mark 1:18 · John 20:23 · Acts 4:32 · Romans 3:23 · Galatians 2:8 · Colossians 3:9 · 2 Timothy 3:1

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